{"Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0001": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0002": ", '·r\n\n;·-};��);\\�::\n_ ,\n\n,I\n\n.\n\n_\n\n,-\n\nI'\\.,.,;\n'\n\n.\n\n.,, 'i\n\nSJ JI sy\n�J!3-peAe�uqg\n.r\n\nC• .\n\n.;\n\n.\n\n�-\n\n.L, /'\n\n1'\n\n<\n\n'\n\n.\n\np ; -�'f\n\n.. I\n\n., ;:>.� tiilt1;;.:�/.\\��:.; :ir;4�1.1B?'\"�:�;,;+,�t{\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0003": "•'\n\n. ..� .\n\n�\\\n\n·,\n�·\n\nOTHER BOOKS\n.\n. by His Divine Grace A.C. Bhaktivedanta.Swami.·Prabhupada\n;\"c·r '-\n\nSrimad�Bhagavat�m\n\n; '\n\n.\n\nTeachings of Lord Caitimya\n\nr\n\nKr�fla, the Supreme Personality of Godhead (2 volumes)\n\nr'\n\nsrt Isopan�ad\n\n··,.\n\nEasy Journey to Other Planets\nl:\n\nt\n\nKrf!ta Consciousness: The Topmost Yoga System\n\n!\n\nThe JYectar\nof Devotion\n.\nI\n\nI\n\nThe Kr�p.a' Consciousness Movement is the Genuine Vedic Way\n\nr\n\nt\n\nBack to GodheadMagazine (Founder)\n\ni\n\n\"\n\n. .. . /.!.\n\n�-·\ni\n\nr·· ..\n\nl·\nt\n\n-\n\nr.\n\n'\n\n-\n\nI·\n\n....\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0004": "Bhagavad-gita\nAs It Is\nCOMPLETE EDITION\nwith original Sanskrit text,\nRoman transliteration, English equivalents,\ntranslation and elaborate purports\n\nHis Divine Grace\nA.C. Bhaktivedanta Swami Prabhupada\nFounder-Acarya of the International Society for Krishna Consciousness\n\nCollier Books, New\n\n'Y ork\n\nCollier Macmillan Publishers, London\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0005": "'\n\n,\n\nCopyright ©· 1972 by His Divine Grace\nA.C. Bhaktivedanta Swami Prabhupada\n\nReaders interested in the subject matter of this\nbook are invited by the International Society for\nKrishna Consciousness to correspond with its Secretary.\nInternational Society, for Krishna Consciousness\n3764 Watseka Avenue\nLos Angeles, California\n\n90034\n\n)\n\nLibrary of Congress Catalog C,a rd Number: 72· 79319\ni_,\n\nI\n\nAll rights reserved. No part of this book may be reproduced, or\ntransmitted in any .form or by any means, electronic or mechanical,\nincluding photocopying, recording or by any information storage\nand retrieval system, without permission from the Publisher.\nFirst Collier Books Edition 1972\n\nThird Printing 1973\n\nBhagavad-gitii As It Is is also published in a hardcover edition\n\nI\n\nby the Macmillan Company.\n\nMacmillan Publishing Co., Inc.\nCollier-Macmillan Canada Ltd.\nPrinted in the United States of America\n.if\n\n/ \"\n\n�\n\n'\\',\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0006": ". r:[\n\n�\n\nj\n\n·�\n\n;:'\" \\\n. '':t\n\n'•\n\nTo\n\nSRlLA BALADEVA VIDYABHU$AJYA\n·who presented so nicely\nthe �·covinda-bhii�ya'' commentary\non\n\n,I\n\nVedanta philosophy\n\nl\n\n•\n\n,,\n\n,,.,.,\n'·\n\nI\nI'\n\n..\n\n�·\n\nr,\n:t .;:.)t\n\n.. ··;�·\n\n.,\n\n•.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0007": "TABLE OF CONTENTS\nForeword\n\nIX\n\nPreface\n\nXI\n\nIntroduction\n\n1\n\nCHAPTER ONE\n\nObserving the Armies on\nthe Battlefield of Kuruk�etra\n\n31\n\nCHAPTER TWO\n�\n\nContents of the Gita Summarized\n\n71\n\nCHAPTER THREE\n\nKarma-yoga\n\n161\n\nCHAPTER FOUR\n\nTranscendental Knowledge\n\n213\n\nCHAPTER FIVE\n\nKarma-yogaAction in Kr�l).a Consciousness\n\n271\n\nCHAPTER SIX\n\nSai\\khya-yoga\n\n307\n\nCHAPTER SEVEN\n\nKnowledge of the Absolute\n\n361\n\nCHAPTER EIGHT\n\nAttaining the Supreme\n\n409\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0008": "CHAPTER NINE\n\nThe Most Confidential Knowledge\n\n441\n\nCHAPTER TEN\n\nThe Opulence of the Absolute\n\n491\n\nCHAPTER ELEVEN\n\nThe Universal Form\n\n539\n\nCHAPTER TWELVE\n\nDevotional Service\n\n595\n\nCHAPTER THIRTEEN\n\nNature, the Enjoyer,\nand Consciousness\n\n619\n\nCHAPTER FOURTEEN\n\nThe Three Modes of Material Nature\n\n663\n\nCHAPTER FIFTEEN\n\nThe Yoga of the Supreme Person\nCHAPTER SIXTEEN\n\nThe Divine and Demoniac Natures\n\n693\nf\n\n721\n\nCHAPTER SEVENTEEN\n\nThe Divisions of Faith\n\n75 1\n\nCHAPTER EIGHTEEN\n\nConclusionThe Perfection of Renunciation\n\n779\n\nAppendixes\nPicture Index\n\n853\n\nReferences\n\n863\n\nGlossary\n\n865\n\nSanskrit Pronunciation Guide\n\n881\n\nIndex of Sanskrit Verses\n\n883\n\nGeneral Index\n\n899\n\n.·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0009": "Foreword\nThe Bhagavad�gitii is the best known and the most frequently translated\n\nof Vedic religious texts. Why it should be so appealing to the Western mind\n\nis an interesting question. It has drama, for its setting is a scene of two great\n\narmies, banners flying, drawn up opposite one another on the field, poised\nfor battle. It has ambiguity, and the fact that Arjuna and his charioteer\n\n.Kr�r;ta are carrying on their dialogue between the two armies suggests the\n\nindecision of Arjuna about the basic question: should he enter battle\n\nagainst and kill those who are friends and kinsmen? It has mystery, as\n.Kr�r;ta demonstrates to. Arjuna His. cosmic form. It has a properly com­\n\nplicated view of the ways of the religious life and treats of the paths of\nknowledge, works, discipline and faith and their inter-relationships, prob­\n\nlems that have bothered adherents of other religions in other times and\n\nplaces. The devotion spoken of is a deliberate means of religious satisfaction,\n\nnot a mere outpouring of poetic emotion. Next to the Bhiigavata-puriirw, a\n\nlong work from South India, the GTtii is the text most frequently quoted\n\nin the philosophical writings of the Gaw;liya V ai�r;tava school, the school\n\nrepresented by Swami Bhaktivedanta as the latest in a long succession of\nteachers. It can be said that this school of Vai�r;tavism was founded, or\n\nrevived, by Sri .Kr�r;ta-Caitanya Mahaprabhu\n\n(1486-1533) in Bengal, and\n\nthat it is currently the strongest single religious force in the eastern part of\n\nthe Indian subcontinent. The GauQiya Vai�r;tava school, for whom .Kr�r;ta\n\nis Himself the Supreme God, and not merely an incarnation of another\n\ndeity, sees bhakti as an immediate and powerful religious force, consisting\nof love between man and God. Its discipline consists of devoting all one's\n\nactions to the Deity, and one listens to the stories of .Kr�r;ta from the sacred\ntexts, one chants .Kr�r;ta's name, washes, bathes, and dresses the murti of\n\n.Kr�r;ta, feeds Him and takes the remains of the food offered to Him, thus\n\nabsorbing His grace; one does these things and many more, until one has\n\nbeen changed: the devotee has become transformed into one close to\n.Kr�r;ta, and sees the Lord face to face.\n\nSwami Bhaktivedanta comments upon the Gitii from this point of view,\n\nand that is legitimate. More than that, in this translation the Western\n\nreader has the unique opportunity of seeing how a Krsna devotee interprets\nhis own texts. It is the Vedic exegetical tradition, justly famous, in action.\n\nThis book is then a welcome addition from many points of view. It can\n\nserve as a valuable textbook for the college student. It allows us to listen to\nix\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0010": "X\n\na skilled inter:preter explicating a text which has profound religiou,s meaning. It gives us insights into the original and highly convincing ideas of the\nGaw;liya Vai�Qava school. In providing the Sanskrit in both Devanagari\nand\nto\n\ntransliteration,\nre-interpret,\n\nor\n\nit\n\noffers\n\ndebate\n\nthe Sanskrit specialist the opportunity\n\nparticular\n\nSanskrit\n\nmeanings-although· I\n\nthink there will be little disagreement about the quality of the Swami's\nSanskrit scholarship. And finally, for the nonspecialist, there is readable\nEnglish and a devotional attitude which cannot help but move the sensitive\nreader. And there are the paintings, which, incredibly as it may seem to\nthose familiar with contemporary Indian religious art, were done by\nAmerican devotees.\nThe scholar, the student of Gaw;liya Vai�l).avism, and, the increasing\nnumber of Western readers interested in classical Vedic thought have been\ndone a service by Swami Bhaktivedanta. By bringing us a new and living\ninterpretation of a text already known to many, he has increased our\nunderstanding manyfold; and arguments for understanding, in these days\nof estrangement, need not be made.\nProfessor Edward C. Dimock, .Jr.\nDepartment of South Asian Languages and Civilization\nUniversit_y of Chicago\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0011": "Preface\nOriginally I wrote Bhagavad-gitii As It Is in the form in which it is pre­\n\nsented now. When this book was first published, the original manuscript\n\nwas, unfortunately, cut short to less than 400 pages, without illustrations\n\nand without explanations for most of the original verses of the Srimad\n\nBhagavad-gitii. In all of my other books-Srimad Bhiigavatam, Sri\nlsopani�ad, etc.-the system is that I give the original verse, its English\ntransliteration, word-for-word Sanskrit-English equivalents, translations\n\nand purports. This makes the book very authentic and scholarly and makes\n\nthe meaning self-evident. I was not very happy, therefore, when I had to\n\nminimize my original manuscript. But later on, when the demand for\n\nBhagavad-gitii As It Is considerably increased, I was requested by many\n\nscholars and devotees to present the book in its original form, and\nMessrs. Macmillan and Co. agreed to publish the complete edition. Thus\n\nthe present attempt is to offer the original manuscript of this great book of\n\nknowledge with full parampara explanation in order to establish the Kf�l).a\n\nconsciousness movement more soundly and progressively.\n\nOur Kr�tJa consciousness movement is genuine, historically authorized,\n\nnatural and transcendental due to its being based on Bhagavad-gitii As It Is.\n\nIt is gradually becoming the most popular movement in the entire world,\n\nespecially amongst the younger generation. It is becoming more and more\ninteresting to the older generation also. Older gentlemen are becoming\n\ninterested, so much so that the fathers and grandfathers of my disciples\n\nare encouraging us by becoming life members of our great society, the\n\nInternational Society for Krishna Consciousness. In Los Angeles many\n\nfathers and mothers used to come to see me to express their feelings of\ngratitude for my leading the Kr�tJa consciousness movement throughout\n\nthe entire world. Some of them said that it is greatly fortunate for the\n\nAmericans that I have started the Kr�tJa consciousness movement in\n\nAmerica. But actually the original father of this movement is Lord Kr�tJa\n\nHimself, since it was started a very long time ago but is coming down to\n\nhuman society by disciplic succession. If I have any credit in this connec­\n\ntion, it does not belong to me personally, but it is due to my eternal\nspiritual master, His Divine Grace Om Vi�l)upada Paramahamsa Parivra­\n\njakacarya 108 Sri Srimad Bhaktisiddhanta Sarasvatl Gosvami Maharaja\nPrabhupada.\n\nXl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0012": "xu\n\nBhagavad-g1ta As .It Is\n\nIf personally I have any credit in this matter, it is only that I have tried\nto present Bhagavad-gitii as it is, without adulteration. Before my presentation of Bhagavad-gitii As It Is, almost all the English editions of Bhagavad­\n\ngitii were introduced to fulfill someone's personal ambition. But our\nattempt, in presenting Bhagavad-gitii As It Is, is to present the mission of\n\nthe Supreme Personality of Godhead, Kr�J1a. Our business is to present\nthe will of Kr�J1a, not that of any mundane speculator like the politician,\n\nphilosopher or scientist, for they have very little knowledge of Kr�J1a,\ndespite all their other knowledge. When Kr�11a says, man-mana bhava mad­\n\nbhakto mad-yiiji !tliirh namaskuru, etc., we, unlike the so-called scholars,\n\ndo not say that Kr�11a and His inner spirit are different. Kr�11a is absolute,\nand there is no difference between Kr�11a's name, Kr�11a's form, Kr�11a's\nquality, Kr�11a 's pastimes, etc. This absolute position of Kr�11a is difficult\nto understand for any p6rson who is not a devotee of Kr�11a in the param­\n\nparii ( disciplic succession) system. Generally the so-called scholars, politicians, philosophers, and sviimis, without perfect knowledge of Kr�J1a, try\nto banish or kill Kr�11a when writing commentary on Bhagavad-gitii. Such\nunauthorized commentary upon Bhagavad-gitii is known as MiiyiiviidiBhii�ya, and Lord Caitanya has warned us about these unauthorized men.\nLord Caitanya clearly says that anyone who tries to understand Bhagavadgitii from the Mayavadi point of view will commit a great blunder. The\nresult of such a blunder will be that the misguided student of Bhagavadgitii will certainly be bewildered on the path of spiritual guidance and will\nnot be able to go back home, back to Godhead.\nOur only purpose is to present this Bhagavad-gitii As It Is in order to\nguide the conditioned student to the same purpose for which Kr�11a descends to this planet once in a day of Brahma, or every 8,600,000,000\nyears. This purpose is stated in Bhagavad-gitii, and we have to accept it as\nit is; otherwise there is no point in trying to understand the Bhagavad-gitii\nand its speaker, Lord Kr�J1a. Lord Kr�11a first spoke Bhagavad-gitii to the\nsun-god some hundreds of millions of years ago. We have to accept this\nfact and thus understand the historical significance of Bhagavad-gitii, without misinterpretation, on the authority of KwJ.a. To interpret Bhagavadgitii without any reference to the will of Kr�Q.a is the greatest offense. In\norder to save oneself from this offense, one has to understand the Lord as\nthe Supreme Personality of Godhead, as He was directly understood by\nArjuna, Lord Kr�Q.a's first disciple. Such understanding of Bhagavad-gitii\nis really profitable and authorized for the welfare of human society in fulfilling the mission of life.\nThe Kr�Q.a consciousness movement is essential in human society, for it\noffers the highest perfection of life. How this is so is explained fully in the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0013": "Preface\n\nxm\n\nBhagavad-gita. Unfortunately, mundane wranglers have taken advantage of\nBhagavad-gita to push forward their demonic propensities and mislead\npeople regarding right understanding of the simple principles of life. Every­\n\none should know how God or Kr�Qa is great, and everyone should know\n\n. the factual position of the living entities. Everyone should know that a liv­\n\ning entity is eternally a servant and that unless one serves Kr�Qa one has\n\nto serve illusion in different varieties of the three modes of material nature,\nand thus perpetually one has to wander within the cycle of birth and\n\ndeath; even the so-called liberated Mayavadi speculator has to undergo\n\nthis process. This knowledge constitutes a great science, and each and every\nliving being has to hear it for his own interest.\nPeople in general, especially in this age of Kali, are enamored by the\nexternal energy of Kr�Qa, and they wrongly think that by advancement of\n\nmaterial comforts every man will be happy. They have no knowledge that\nthe material or external nature is very strong, for everyone is strongly\nbound by the stringent laws of material nature. A living entity is happily\n\nthe part and parcel of the Lord, and thus his natural function is to render\nimmediate service to the Lord. By the spell of illusion one tries to be\n\nhappy by serving his personal sense gratification in different forms which\n\nwill never make him happy. Instead of satisfying his own personal material\nsenses, he has to satisfy the senses of the Lord. That is the highest perfection of life. The Lord wants this, and He demands it. One has to under­\n\nstand this central point of Bhagavad-gita. Our Kr�Qa consciousness move­\n\nment is teaching the whole world this central point, and because we are\nnot polluting the theme of Bhagavad-gita As It Is, anyone seriously inter­\n\nested in deriving benefit by studying the Bhagavad-gita must take help\n\nfrom the Kr�Qa consciousness movement for practical understanding of\n\nBhagavad-gita under the direct guidance of the Lord. We hope, therefore,\nthat people will derive the greatest benefit by studying Bhagavad-gita\nAs It Is as we have presented it here, and if even one man becomes a pure\ndevotee of the Lord we shall consider our attempt a success.\n\n(\n\n12 May 1971\nSydney, Australia\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0014": "1'\n\n. . \"\"\n\n/\n\n� ..\n'\n\n/\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0015": "--..._,\n\nINTRODUCTION\nom ajniina-timiriindhasya jniiniinjana-saliikayii\ncak§ur unmilitam yena tasmai sri-gurave nama�\nsri-caitanya-mano 'bhi§tam sthiipitam yena bhii-tal e\nsvayam riipa� kadii mahyam dadiiti sva-padiintikam\nI was born in the darke�t ignorance, and my spiritual master opened my\n\neyes with the torch of knowledge. I offer my respectful obeisances unto\n\nhim.\n\nWhen will Srila Riipa Gosvaml Prabhupada, who has established within\n\nthis material world the mission to fulfill the desire of Lord Caitanya, give\n\nme shelter under his lotus feet?\n\nvande 'harii sri-guro� sri-yuta-pada-kamalam sri-guriin vai§rwviims ca\nsri-riipam siigrajiitam saha-gm;w-raghuniithiinvitam tam sa-jivam\nsiidvaitam siiva.dhiitam parijana-sahitam kf§TJa-caitanya-devam\nsri-riidhii-kf§TJa-piidiin saha-gara-lalitii-sri-viSiik han vitiims ca\nI offer my respectful obeisances unto the lotus feet of my spiritual master\n\nand unto the feet of all Vai�!J.avas. I offer my respectful obeisances unto\n\nthe lotus feet of Srila Riipa Gosvami along with his elder brother Sanatana\n\nGosvami, as well as Raghunatha Dasa and Raghunatha Bhatta, Gopala\n\nBhatta, and Srila Jiva Gosvami. I offer my respectful obeisances to Lord\n��!}a\n\nCaitanya\n\nand\n\nLord\n\nNityananda along with Advaita\n1\n\nAcarya,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0016": "Bhagavad-gita As It Is\n\n2\n\nGadadhara, Srivasa, and other associates. I offer my respectful obeisances\n\nto Srimafi Radhara¢ and Sri Kt�J}.a along with Their associates, Sri Lalita\n\nand Vi.Sakha.\n\nhe k[§T}a karnnii-sindho dina-bandho jagat-pate\ngopesa gopikii-kiinta riidhii-kiinta namo 'stu te\n\n0 my dear Kt�J}.a, You are the friend of the distressed and the source of\n\ncreation. You are the master of the gopis and the lover of Radhara¢. I\noffer my respectful obeisances unto You.\ntapta-kiincana-gauriingi riidhe vrndiivanesvari\nV[§abhiinu-sute devi prartamiimi hari-priye\n\nl offer my respects to Radhara¢ whose bodily complexion is like molten\n\ngold and who is the Queen of Vrndavana. You are the daughter of King\nVr�abhanu, and You are very dear to Lord Kr�!ia.\n\nviinchii-kalpatarnbhyas ca krpii-sindhubhya eva ca\npatitiiniirh piivanebhyo vai§rtavebhyo namo nama�\n\nI offer my respectful obeisances unto all the V ai�!lava devotees of the Lord\nwho can fulfill the desires of everyone, just like desire trees, and who are\nfull of compassion for the fallen souls.\n\nsri kr§rta caitanya prabhu nityiinanda\nsri advaita gadiidhara sriviisiidi-gaura-,bhakta-vrnda\n\nI offer my obeisanc�s to Sri Kr�!la Caitanya, Prabhu Nityananda,\nAdvaita, Gadadhara, Srivasa and all others in the line of devotion.\n\nhare kf§rta, hare kr§fla, kr§rta kf§rta, hare hare\nhare riima, hare riima, riima riima, hare hare.\n\nSri\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0017": "Introduction\n\n3\n\nBhagavad-gitii is also known as Gitopani§ad. It is the essence·of Vedic\n\nknowledge and one of the most important Upani§ads in Vedic literature.\n\nOf course there are many commentaries in English on the Bhagavad-gitii,\n\nand one may question the necessity for another one. This present edition\ncan be explained in the following way. R ecently an American lady asked\n\nme to recommend an English translation of Bhagavad-gitii. Of course in\n\nAmerica there are so many editions of Bhagavad-gitii available in English,\n\nbut as far as I have seen, not only in America but also in India, none of\n\nthem can be strictly said to be authoritative because in almost every one\n\nof them the commentator has expressed his own opinions without touch­\n\ning the spirit of Bhagavad-gitii as it is.\n\nThe spirit of Bhagavad-gitii is mentioned in Bhagavad-gitii itself. It is\n\njust like this: if we want to take a particular medicine, then we have -to\n\nfollow the directions written on the label. We cannot take the medicine\n\naccording to our own whim or the direction of a friend. It must be taken\n\naccording to the directions on the label or the directions given by a\n\nphysician. Similarly, Bhagavad-gitii should be taken or accepted as it is\n\ndirected by the speaker himself. The speaker of Bhagavad-gitii is Lord Sri\nKr��a. He is mentioned on every page of Bhagavad-gitii as the Supreme\n\nPersonality of Godhead, Bhagavan. Of course the word \"bhagaviin\" some­\n\ntimes refers to any powerful person or any powerful demigod, and certain­\n\nly here Bhagavan designates Lord Sri Kr��a as a great personality, but at the\n\nsame time we should know that Lord Sri Kr��a is the Supreme Personality\n\nof Godhead, as is confirmed by all great iiciiryas (spiritual masters) like\n\nSankaracarya, Ramanujacarya, Madhvacarya,Nimbarka Svam1, Sri Caitanya\nMahaprabhu and many other authorities of Vedic knowledge in India.\n\nThe Lord Himself also establishes Himself as the Supreme Personality of\nGodhead in the Bhagavad-gitii, and He is accepted as such in the Brahmasamhitii and all the Puriirtas, especially the Srimad-Bhiigavatam, known as\nthe Bhiigavata Puriirta (Kr§rtas tu bhagaviin svayam). Therefore we should\ntake Bhagavad-gitii as it is directed by the Personality of Godhead Himself.\nIn the Fourth Chapter of the Gitii the Lord says:\n\n(l) imam vivasvate yogam proktaviin aham avyayam\nvivasviin manave priiha manur ik§viikave 'bravit\n\n(2) evam paramparii-priiptam imam riijar§ayo vidu�sa kiileneha mahatii yogo na§ta� parantapa\n\n(3) sa eviiyam maya te 'dya yoga� prokta� puriitana�\n\nbhakto 'si me sakha ceti rahasyam hy etad uttamam\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0018": "Bhagavad-glta As It Is\n\n4\n\nHere the Lord informs Arjuna that this system of yoga, the Bhagavad­\n\ngitii, was first spoken to the sun-god, and the sun-god explained it to Manu,\nand Manu explained it to Ik�vaku, and in that way, by disciplic succession,\n\none speaker after another, this yoga system has been coming down. But\nin the course of time it has become lost. Consequently the Lord has to\n\n·\n\nspeak it again, this time to Arjuna on the Battlefield of Kuruk�etra.\n\nHe tells Arjuna that He is relating this supreme secret to him because he\n\nis His devotee and His friend. The purport of this is that Bhagavad-gitii is\n\na treatise which is especially meant for the devotee of the Lord. There\n\nare three classes of transcendentalists, namely the jniin� the yogi and the\nbhakta, or the impersonalist, the meditator and the devotee. Here the\n\nLord clearly tells Arjuna that He is making him the first receiver of a new\nparamparii (disciplic succession) because the old succession was broken.\n\nIt was the Lord's wish, therefore, to establish another paramparii in the\nsame line of thought that was coming down from the sun-god to others,\n\nand it was His wish that His teaching be distributed anew by Arjuna. He\nwanted Arjuna to become the authority in understanding the Bhagavad­\n\ngitii. So we see that Bhagavad-gitii is instructed to Arjuna especially because\nArjuna was a devotee of the Lord, a direct student of Kr��a, and His\nintimate friend. Therefore Bhagavad-gitii is best understood by a person\n\nwho has qualities similar to Arjuna's. That is to say he must be a devotee\n\nin a direct relationship with the Lord. As soon as one becomes a devotee\n\nof the Lord, he also has a direct relationship with the Lord. That is a\n\nvery elaborate subject matter, but briefly it can be stated that a devotee\n\nis in a relationship with the Supreme Personality of Godhead in one of\nfive different ways:\n\nl. One may be a devotee in a passive state;\n\n2. One may be a devotee in an active state;\n3. One may be a devotee as a friend;\n\n4. One may be a devotee as a parent;\n\n5. One may be a devotee as a conjugal lover.\n\nArjuna was in a relationship with the Lord as friend. Of course there is\n\na gulf of difference between this friendship and the friendship found in\n\nthe material world. This is transcendental friendship which cannot be had\n\nby everyone. Of course everyone has a particular relationship with the\nLord, and that relationship is evoked by the perfection of devotional\n\nservice. But in the present status of our life, we have not only forgotten\nthe Supreme Lord, but we have forgotten our eternal relationship with\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0019": "Introduction\n\n5\n\nthe Lord. Every living being, out of many, many billions and trillions of\nliving beings, has a particular relationship with the Lord eternally. That is\ncalled svariipa. By the process of devotional service, one can revive that\n\nsvariipa, and that stage is called svariipa siddhi perfection of one's con·\n\n-\n\nstitutional position. So Arjuna was a devotee, and he was in touch with\nthe Supreme Lord in friendship.\nHow Arjuna accepted this Bhagavad-gitii should be noted. His manner\nof acceptance is given in the Tenth Chapter.\n\n(12) arjuna uviica\nparam brahma param dhiima pavitram paramam bhaviin\npuru§arh siisvatam divyam iidi-devam ajam vibhum\n(13) iihus tviim [§ayafl. sarve devar§ir niiradas tathii\nasito devalo vyiisafl. svayam caiva bravi§i me\n(14) sarvam etad rtam manye yan miim vadasi kesava\nna hi te bhagavan vyaktim vidur devii na diinaviifl.\n\"Arjuna said: You are the Supreme Brahman, the ultimate, the supreme\nabode and purifier, the Absolute Truth and the eternal Divine Petson.\nYou are the primal God, transcendental and original, and You are the\nunborn and all-pervading beauty. All the great sages like Narada, Asita,\nDevala, and Vyasa proclaim this of You, and now You Yourself are\ndeclaring itto me. 0 Kr�IJ.a, I totally accept as truth all that You have told\nme. Neither the gods nor demons, 0 Lord, know Thy personality.\" (Bg.\n\n10.12-14).\nAfter hearing Bhagavad-gitii from the Supreme Personality of Godhead,\nArjuna accepted Kr��a as Param Brahma, the Supreme Brahman. Every\nliving being is Brahman, but the supreme living being, or the Supreme\nPersonality of Godhead, is the Supreme Brahman. Param dhiima means\nthat He is the supreme rest or abode of everything, pavitram means that\nHe is pure, untainted by material contamination, puru§am means that He\nis the supreme enjoyer, divyam, transcendental, iidi-devam, the Supreme\nPersonality of Godhead, ajam, the unborn, and vibhum, the greatest, the\nall-pervading.\nNow one may think that because Kr��a was the friend of Arjuna,\n·\n\nArjuna was telling Him all this by way of flattery, but Arjuna, just to\ndrive out this kind of doubt from the minds of the readers of Bhagavad­\n\ngitii, substantiates these praises in the next verse when he says that Kr��a\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0020": "6\n\nBhagavad-gita As It Is\n\nis accepted as the Supteme Personality of Godhead not only by himself\n\nbut by authorities like the sage Niirada, Asita, Devala, Vyiisadeva and so\n\non. These are great personalities who distribute the Vedic knowledge as it\n\nis accepted by all iiciiryas. Therefore Arjuna tells Kr�!la that he accepts\n\nwhatever He says to be completely perfect. Sarvarri etad rtam manye: \"I\n\naccept everything You say to be true.\" Arjuna also says that the personality\nof the Lord is very difficult to understand and that He cannot be known\n\neven by the great demigods. This means that the Lord cannot even b�\nknown by personalities greater than human beings. So how can a human\nbeing understand Sri Kr�!la without becoming His devotee?\n\nTherefore Bhagavad-gitii should be taken up in a spirit of devotion. One\n\nshould not think that he is equal to Kr�!la, nor should he think that Kr�!!a\nis an ordinary personality or even a very great personality. Lord Sri Kr�!la\n\nis the Supreme Personality of Godhead, at least theoretically, according to\n\nthe statements of Bhagavad-gitii or the statements of Arjuna, the person\nwho is trying to understand the Bhagavad-gitii. We should therefore at\n\nleast theoretically accept Sri Kr�!!a as the Supreme Personality of Godhead,\nand with that submissive spirit we can understand the Bhagavad�gita.\n\nUnless one reads the Bhagavad-gitii in a submissive spirit, it is very difficult\n\nto understand Bhagavad-gitii because it is a great mystery.\n\nJust what is the Bhagavad-gitii? The purpose of Bhagavad-gitii is to deliver\n\nmankind from the nescience of material existence. Every man is in difficulty\n\nin so many ways, as Arjuna also was in difficulty in having to fight the\n\nBattle of Kuruk�etra. Arjuna surrendered unto Sri Kr�pa, and consequently\n\nthis Bhagavad-gitii was spoken. Not only Arjuna, but every one of us is full\nof anxieties because of this material existence. Our very existence is in the\natmosphere of nonexistence. Actually we are not meant to be threatened\n\nby nonexistence. Our existence is eternal. But somehow or other we are\nput into asat. Asat refers to that which does not exist.\n\nOut of so many human beings who are suffering, there are a few who are\n\nactually inquiring about their position, as to what they are, why they are\nput into this awkward position and so on. Unless one is awakened.to this\n\nposition -of questioning his suffering, unless he realizes that he doesn't\n\nwant suffering but rather wants to make a solution to all sufferings, then\n\none is not to be considered a perfect human being. Humanity begins\nwhen this sort of inquiry is awakened in one's mind. In the Brahma-siitra\nthis inquiry is called \"brahma-jijjiiiisii.\" Every activity of the human being\nis to be considered a failure unless he inquires about the nature of the\n\nAbsolute. Therefore those who begin to question why they are suffering\n\nor where they came from and where they shall go after death are proper\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0021": "Introduction\n\n7\n\nstudents for understanding Bhagavad-gita. The sincere student should also\nhave a firm respect for the Supreme Personality of Godhead. Such a\n·\n\nstudent was Arjuna.\nLord\n\nKr�J)a descends specifically\n\nto reestablish the real purpose\n\nof life when man forgets that purpose. Even then, out of many, many\n\nhuman beings\n\nwho awaken, there may be one who actually enters\n\nthe spirit of understanding his position, and for him this Bhagavad­\n\ngitii is spoken. Actually we are all followed by the tiger of nescience,\nbut the Lord is very merciful upon living entities, especially human\nbeings. To this end He spoke the Bhagavad-gitii, making His friend\nA�una His student.\nBeing an associate of Lord Kf�!J.a, Arjuna was above all ignorance, but\nArjuna was put into ignorance on the Battlefield of Kuruk�etra just to\nquestion Lord Kr�rta about the problems of life so that the Lord could\nexplain them for the benefit of future generations of human beings and\nchalk out the plan of life. Then man could act accordingly and perfect the\nmission of human life.\n\nThe subject of the Bhagavad-gitii entails the comprehension of five\n\nbasic truths. First of all, the science of God is explained and then the\nconstitutional position of the living entities, jivas. There is isvara, which\n\nmeans controller, and there are jivas, the living entities which are controlled.\n\nIf a living entity says that he is not controlled but that he is free, then he\n\nis insane. The living being is controlled in every respect, at least in his\n\nconditioned life. So in the Bhagavad-gita the subject matter deals with the\niSvara, the supreme controller, and the jivas, the controlled living entities.\nPrakrti (material nature) and time (the duration of existence of the whole\nuniverse or the manifestation of material nature) and karma (activity) are\nalso discussed. The cosmic manifestation is full of different activities.\nAll living entities are engaged in different activities. From Bhagavad-gitii we\n\nmust learn what God is, what the living entities are, what prakrti is, what\n\nthe cosmic manifestation is and how it is controlled by time, and what the\nactivities of the living entities are.\n\nOut of these five basic subject matters in Bhagavad-gita it is established\nthat the Supreme Godhead, or Kr�!J.a, or Brahman, or supreme controller,\nor Paramlitma-you may use whatever name you like-is the greatest of all.\nThe living beings are in -quality like the supreme controller. For instance,\nthe Lord has control over the universal affairs, over material nature, etc.,\nas will be explained in the later chapters of Bhagavad-gita. Material nature\n\nis not independent. She is acting under the directions of the Supreme Lord.\nAs Lord Kr�rta says, \"Prakrti is working under My direction.\" When we see\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0022": "Bhagavad-g1ta As It Is\n\n8\nI\n\nwonderful things happening in the cosmic nature, we should know that\nbehind this cosmic manifestation there is a controller. Nothing could be\nmanifested without being controlled. It is childish not to consider the\n\ncontroller. For instance, a child may think that an automobile is quite\n\nwonderful to be able to run without a horse or other animal pulling it,\nbut a sarie man knows the nature of the automobile's engineering arrange­\n\nment. He always knows that behind the machinery there is a man, a driver.\nSimilarly, the Supreme Lord is a driver under whose direction everything\n\nis working. Now the jivas, or the living entities, have been accepted by the\nLord, as we will note in the later chapters, as His parts and parcels. A\n\nparticle of gold is also gold, a drop of water from the ocean is also salty,\n\nand similarly, we the living entities, being part and parcel of the supreme\n\ncontroller, iSvara, or Bhagavan, Lord Sri Kr�!J.a, have all the qualities of the\nSupreme Lord in minute quantity because we .are minute iSvaras, sub­\n\nordinate iSvaras. We are trying to control nature, as presently we are trying\n\nto control space or planets, and this tendency to control is there because\n\nit is in Kr�!la. But although we have a tendency to lord it over material\n\nnature, we should know that we are not the supreme controller. This is\nexplained in Bhagavad-gitii .\n\nWhat is material nature? This is also explained in Gitii as inferior\n\nprakrti, inferior nature. The living entity is explained as the superior\nprakrti. Prakrti is always under control, whether inferior or superior.\n\nPrakrti is female, and she is controlled by the Lord just as the activities of\na wife are controlled by the husband. Prakrti is always subordinate.,\n\npredominated by the Lord, who is the predominator. The living entities\n\nand material nature are both predominated, controlled by the Supreme\n\nLord. According to the Gitii, the living entities, although parts and parcels\n\nof the Supreme Lord, are to be considered prakrti. This is clearly mentioned\n\nin the Seventh Chapter, fifth verse of Bhagavad-gitii: ''Apareyam itas tv\n\nanyiim.\" \"This prakrti is My lower nature.\" ''Prakrtim viddhi me pariim\n\njiva-bhutiirh mahii-biiho yayedarh dhiiryate jagat.\" And beyond this there\nis another prakrti: jiva-bhutiim, the living entity.\n\nPrakrti itself is constituted by three qualities: the mode of goodness, the\n\nmode of passion and the mode of ignorance. Above these modes there is\n\neternal time, and by a combination of these modes of nature and under\n\nthe control and purview of eternal time there are activities which are called\n\nkarma. These activities are being carried out from time immemorial, and\nwe are suffering or enjoying the fruits of our activities. For instance,\n\nsuppose I am a businessman and have worked very hard with intelligence\n\nand have amassed a great bank balance. Then I am an enjoyer. But then\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0023": "Introduction\n\n9\n\nsay I have lost all my money in business; then I am a sufferer. Similarly, in\nevery field of life we enjoy the results of our work, or we suffer the results.\nThis is called karma.\n\nIsvara (the Supreme Lord), jiva (the living entity), prakrti (nature),\neternal time and karma (activity) are all explained in the Bhagavad�gitii.\nOut of these five, the Lord, the living entities, material nature and time\nare eternal. The manifestation of prakrti may be temporary, but it is not\nfalse. Some philosophers say that the manifestation of material nature is\nfalse, but according to the philosophy of Bhagavad-gitii or according\nto the philosophy of the V ai�l).avas, this is not so. The manifestation of the\nworld is not accepted as false; it is accepted as real, but temporary. It is\nlikened unto a cloud which moves across the sky, or the coming of the\nrainy season which nourishes grains. As soon as the rainy season is over\nand as soon as the cloud goes away, all the crops which were nourished by\nthe rain dry up. Similarly, this material manifestation takes place at a certain\ninterval, stays for a while and then disappears. Such are the workings of\nprakrti. But this cycle is working eternally. Therefore prakrti is eternal;\nit is not false. The Lord refers to this as \"My prakrti.\" This material\nnature is the separated energy of the Supreme Lord, and similarly the\nliving entities are also the energy of the Supreme Lord, but they are not\nseparated. They are eternally related. So the Lord, the living entity,\nmaterial nature and time are all interrelated and are all eternal. However,\nthe other item, karma, is not eternal. The effects of karma may be very old\nindeed. We are suffering or enjoying the results of our activities from time\nimmemorial, but we can change the results of our karma, or our activity,\nand this change depends on the perfection of our knowledge. We are\nengaged in various activities. Undoubtedly we do not know what sort of\nactivities we should adopt to gain relief from the actions and reactions of\nall these activities, but this is also explained in the Bhagavad-gitii.\nThe position of isvara is that of supreme consciousness. The jivas, or the\nliving entities, being parts and parcels of the Supreme Lord, are also\nconscious. Both the living entity and material nature are explained as\nprakrti, the energy of the Supreme Lord, but one of the two, the jiva, is\nconscious. The other prakrti is not conscious. That is the difference.\nTherefore the jiva-prakrti is called superior because the jiva has consciousness which is similar to the Lord's. The Lord's is supreme consciousness,\nhowever, and one should not claim that the jiva, the living entity, is also\nsupremely conscious. The living being cannot be supremely conscious at\nany stage of his perfection, and the theory that he can be so is a misleading\ntheory. Conscious he may be, but he is not perfectly or supremely conscious.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0024": "lO\n\nBhagavad-gita As It Is\nThe distinction between the jiva and the iSvara will be explained in the\n\nThirteenth Chapter of Bhagavad-gita. The Lord is k�etra-jiia�, conscious,\n\nas is the living being, but the living being is conscious of his particular body,\n\nwhereas the Lord is conscious of all bodies. Because He lives in the heart of\n\nevery living being, He is conscious of the psychic movements of the\n\nparticular jivas. We should not forget this. It is also explained that the\nParamiitmii, the Supreme Personality of Godhead, is living in everyone's\nheart as isvara, as the controller, and that He is giving directions for the\nliving entity to act as he desires. The living entity forgets what to do. First\nof all he makes a determination to act in a certain way, and then he is\n\nentangled in the acts and reactions of his own karma. After giving up one\ntype of body, he enters another type of body, as we put on and take off\nold dothes. As the soul thus migrates, he suffers the actions and reactions\nof his past activities. These activities can be changed when the living being\nis in the mode of goodness, in sanity, and understands what sort of activities he should adopt. If he does so, then all the actions and reactions of\nhis past activities can be changed. Consequently, karma is not eternal.\nTherefore we stated that of the five items (iSvara, jiva, prakrti, time and\n\nkarma) four are eternal, whereas karma is not eternal.\nThe supreme conscious isvara is similar to the living entity in this way:\n\nboth the consciousness of the Lord. and that of the .living entity are transcendental. It is not that consciousness is generated by the association of\nmatter. That is a mistaken idea. The theory that consciousness develops\nunder certain circumstances of material combination is not accepted in\nthe Bhagavad-gitii. Consciousness may be pervertedly reflected by the\ncovering of mate11ial circumstances, just as light reflected through colored\nglass may appear to be a certain color, but the consciousness of the Lord is\nnot materially affected. Lord Kr�:t:J.a says, \"mayiidh yak�er-a prakrt*. \"When\nHe descends into the material universe, His consciousness is not materially\naffected. If He were so affected, He would be unfit to speak on transcendental matters as He does in the Bhagavad-gitii. One cannot say anything\nabout the transcendental world without being free· from materially contaminated consciousness. So the Lord is not materially contaminated. Our\nconsciousness, at the present moment, however, is materially contaminated. The Bhagavad-gitii teaches that we have to purify this materially\ncontaminated consciousness. In pure consciousness, our actions will be\ndovetailed to the will of isvara, and that will make us happy. It is not that\nwe have to cease all activities. Rather, our activities are to be purified, and\npurified activities are called bhakti. Activities in bhakti appear to be like\nordinary activities, but they are not contaminated. An ignorant person\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0025": ".\n\nIntroduction\n\n11\n\nmay se� that a devotee is acting or working like, an ordinary man, but\n\nsuch a person with a poor fund of knowledge does not know that the\n\nactivities of the devotee or of the·Lord are not contaminated by impure\n\nconsciousness or matter. They are transcendental to the three modes of\nnature. We should-know, however, that at this point our consciousness is\ncontaminated.\n\n/\n\n.\n\n,\n\n,\n\n.\n\nWhen we are materially contaminated, we are called conditioned: Fal�e\n\nconsciousne_ss is exhibited under ,the impression that I am a product of\nmateqal nature. This is called false ego. One who is absorbed in tlie\n\nthought of bodily, conceptions cannot understand his situation. Bhagavad­\n\ngita was spoke� to liberate one from the bodily conception of life, and\n\n·\n\nArjll\"na put himself in this _position in order to receive this information\n\nfrom the ·L ord. One must becOJp.e fi:ee from, the bodily conception of life;·\n\nthat is the preliminary activity for the transcendentalist. Orie who w�nts\n\nto become free, who wants to becorne liberated, must first of all learn that\n\nhe is not this material body. Mukti or libetatign mearis freedom from\n\n. material consciousness. In the Srimad-Bhiigavatam also the definition of\nliberation is given: Mukti means, liberation from the contaminated corr­\n\nscious,ness of this material world and situation in pure consciousness.\nAll the instructions of Bhagavad-gita are intended. to awaken �his pure\n\n·\n\nconsciousness, and therefore we find,_�,tt the last stage of the Gita's\n\ninstructions that K_r�I].a is asking Arjuna whether he is now in purified\n\nconsciousness. Purified consciousness means acting ,in accordance with the\n\ninstructions of the Lord. This is the whole sum a.nd substance of purified\n\nconsciousness. Consciousness is already the;re be�ause we are part and\n\nparcel of the Lord, but for us there is the affinity of being affected by, the\n\ninferior modes. But -the Lord, being- the Supreme, is never affected. '\n\nThat is. the difference between the- Supreme Lord and the conditioned .\n\nsouls.\n\n,\n\nWhat is this consciousness? This consciousness is \"I .am.\" Then what am\n\nI? In contaminated cohs�iousness \"� am\" means \"I am. the lord of all I .sur­\n\nvey. I am the �njoyer.\". The world revolves because.every living being thinks\nthat he is the .lord and creator of the material world� Material consciousness\nhas two psychic. divisions. One .is that I am the creator, and the other is\n\nthat I ·am the enjoyer. But actually the Supreme·Lqrd is both the creator_\nand the enjoyer,-and the living entity, being part a,ndparcel of the Supreme\n\nLord, is neither the creator nor the enjoyer, but a cooperator. He is the\ncreated-and-the enjoyed. For instance, a.part of a machine cooperates with\nthe whole machine; a'part,of the body· cooper,ates with the whole body.\nThe hands, feet, eyes, legs and, so on are .all parts of the body: but. they\n\n-,\n\n't\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0026": "Bhagavad-gita As It Is\n\n12\n\nare not actually the enjoyers. The stomach is the enjoyer. The legs move,\nthe hands supply food, the teeth chew and all parts of the body are engaged\n\nin satisfying the stomach because the stomach is the principal factor that\n\nnourishes the body's organization. Therefore everything is given to the\n\nstomach. One nourishes the tree by watering its root, and one nourishes\n\nthe body by feeding the stomach, for if the body is to be kept in a healthy\n\nstate, then the parts of the body must cooperate to feed the stomach.\n\nSimilarly, the Supreme Lord is the enjoyer and the creator, and we, as\nsubordinate living beings, are meant to cooperate to satisfy Him. This\n\ncooperation will actually help us, just as food taken by the stomach will\n\nhelp all other parts of the body. If the fingers of the hand think that they\nshould take the food themselves instead of giving it to the stomach, then\n\nthey will be frustrated. The central figure of creation and of enjoyment is\n\nthe Supreme Lord, and the living entities are cooperators. By cooperation\n\nthey enjoy. The relation is also like that of the master and the servant. If\n\nthe master is fully satisfied, then the servant is satisfied. Similarly, the\n\nSupreme Lord should be satisfied, although the tendency to become the\n\ncreator and the tendency to enjoy the material world are there also in\nthe living entities because these tendencies are there in the Supreme Lord\n\nwho has created the manifested cosmic world.\n\nWe shall find, therefore, in this Bhagavad-gitii that the complete whole is\n\ncomprised of the supreme controller, the controlled living_ entities, the cos­\n\nmic manifestation, eternal time, and karma, or activities, and all of these are\n\nexplained in this text. All of these taken completely form the complete\n\nwhole, and the complete whole is called the Supreme Absolute Truth.\n\nThe complete whole and the complete Absolute Truth are the Supreme\n\nPersonality of Godhead, Sri K��I.J.a. All manifestations are due to His\n\ndifferent energies. He is the complete whole.\n\nIt is also explained in the Gitii that impersonal Brahman is also sub­\n\nordinate to the complete. Brahman is more explicitly explained in the\n\nBrahma-sutra\n\nto\n\nbe\n\nlike\n\nthe\n\nrays of\n\nthe sunshine. The impersonal\n\nBrahman is the shining rays of the Supreme Personality of Godhead.\n\nImpersonal Brahman is incomplete realization of the absolute whole, and\nso also is the conception of Paramatma in the Twelfth Chapter. There it\nshall be seen that the Supreme Personality of Godhead, Puru�ottama, is\n\nabove both impersonal Brahman and the partial rflalization of Paramatma.\n\nThe Supreme Personality of Godhead is called sac-cid-iinanda-vigraha. The\n\nBrahma-sarhhitii begins in this way: isvara[l, parama[l, lq�p,a[l, sac-cid-iinanda­\n\nvigraha[l,/aniidir iidir govinda[l, sarva-l•iirap,a-kiirap,am. \"Kr�l)a is the cause of\n\n. all causes. He is the primal cause, and He is the very form of eternal\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0027": "His Divine Grace A.C. Bhaktivedanta Swami Prabhupada\nthe Founder-Acarya of ISKCON and greatest exponent of\nKr;;pa consciousness in the western world.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0028": "SrTia Bhaktisiddhanta Sarasvati Gosvami Maharaja\nthe spiritual master of\nHis Divine Grace A.C. Bhaktivedanta Swami Prabhupada\nand foremost scholar and devotee in the recent age.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0029": "SrTia Gaura Kisora Das Babaji' Maharaja\nthe spiritual master of\nSrila Bhaktisiddhanta Sarasvati' Gosvami'\nand intimate student of SrTia Thakur Bhaktivinode\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0030": "SrTia Thakur Bhaktivinode\nthe pioneer of the program to benedict\nthe entire world with Kr�pa consciousness\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0031": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0032": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0033": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0034": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0035": "Plate 5. When Arjuna saw all different grades of friends and relatives, he became overwhelmed\n\nwith compassion.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0036": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0037": "Plate 7. The Blessed Lord said: The wise lament neither for the living nor the dead.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0038": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0039": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0040": "Plate I 0. Kr�IJ.a and the living entity are seated on the tree of the body.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0041": "Plate 11.\n\nWhile contemplating the objects of the senses, a person develops attachment for them.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0042": "Plate 12. \"Be thou happy by this sacrifice because its performance will bestow upon you all de­\n\nsirable things.\"\n\n- ... . .\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0043": "13\n\nIntroduction\n\nbeing, knowledge and\nrealization of\n\nHis sat\n\nbliss.\" Impersonal Brahman realization is the\n\n(being) feature. Paramatma realiz'ation is the\n\nrealization of the cit (eternal knowledge)' feature. But realization of\nthe Personality of Godhead, Kr�:t;ta, is realization of all the transcenden­\n\ntal features: sat, cit and iinanda (being, knowledge, bliss) in complete\n\nvigraha (form).\n\nPeople with less intelligence consider the Supreme Truth to be imper­\n\nsonal, but He is a transcendental person, and this is confirmed in all Vedic\nliteratures. Nityo nityiiriiim cetanas cetaniiniim. As we are all individual\nliving beings and have our individuality, ·the Supreme Absolute Truth. is\n\nalso, in the ultimate issue, a person, and realization of the Personality of\nGodhead is realization of all of the transcendental features. The complete\nwhole is not formless. if He is formless, or. if He is less than any other\n\nthing, then He cannot be the complete whole. The complete whole must\nhave everything within, our experience and ·beyond our experience, other­\n\nwise it cannot be complete. The complete whole, Personality of Godhead,\nhas immense potencies.\n\nHow Kr�!la is acting in different potencies is also explained in Bhagavad-\n\n-\n\ngitii. This phenomenal world or material world In which we are placed is\n\nalso complete in itself because' the -twenty-four elements ef which\n\nthis\n\nmaterial\n\nuniverse. is\n\na\n\ntempora:r'y- manifestation,\n\naccording\n\nto·\\\n\nSankhya philosophy, are completely adjusted to produce complete re-.\n\nsources which are necessary for the maintenance and subsistence of this\n\nuniverse. There is nothing extraneous; nor is there anything needed. This\nmanifestation has its own time fixed by the energy of the ·supreme whole,\n\n·\n\n·\n\nand when its time is complete, these temporary/manifestations will be �nni;\n\nhilated by the complete arrangement of the coinplete. There is coii1plete·\nfacility for the small complete units, namely the l�ving entities, to realize\n\nthe complete, and all 'sorts of incompleteness. are experienced due to,\n\nincomplete knowledge of the complete. So Bhagavad-gitii conta.ins the\n'\n. complete knowledge of Vedic wisdom.\nAll Vedic knowledge is infallible, and Hindus accept .Vedic knowled,g�\n\n' -\n\nto be complete and infallible. For example, cow dung is the stool of an:\n\n.animal, and according to smrti, or Vedic ·injunction, if one touches the\nstool of an animal he has to take a b�th to purify himself._ But in the Vedic\n\nscriptures cow dung is considered to be a purifying agent. One might\n\nconsider this to be contradictory, but it is· ac-::epted beca:use it is Vedic\n\ninjunction, and indeed-by accepting this, orie .will not commit· a mis�ake;\n\nsubsequently it has been proved by .modern science that cow dung con-·\n\ntains all antiseptic properties. So Vedic knowledge is complete because it\n\n·.· ,·.·· �·\n\n·\n\n'.· ,·\n'··\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0044": "Bhagavad-gita As It Is\n\n14\n\nis above all doubts and mistakes, and Bhagavad-gitii is the essence of all\nVedic knowledge.\nVedic knowledge is not a question of research. Our research work is\nimperfect because we are researching things with imperfect senses. We\nhave to accept perfect knowledge which comes down, as is stated in\n\nBhagavad-gitii, by the paramparii disciplic succession. We have to receive\n\nknowledge from the proper source in disciplic succession beginning with\nthe supreme spiritual master, the Lord Himself, and handed down to a\nsuccession of spiritual masters. Arjuna, the student who took lessons from\nLord\n\nSri Kr��a, accepts everything that He says without contradicting\n\nHim. One is not allowed to accept one portion of Bhagavad-gitii and not\n\nanother. No. We must accept Bhagavad-gitii without interpretation, without deletion and without our own whimsical participation in the matter.\nThe\n\nGitii should be taken as the most perfect presentation of Vedic\n\nknowledge. Vedic knowledge is received from transcendental sources, and\nthe first words were spoken by the Lord Himself. The words spoken by\nthe Lord are different from words spoken by a person of the mundane\nworld who is infected with four defects. A mundaner l) is sure to commit\nmistakes, 2) is invariably illusioned, 3) has the tendency to cheat others\nand 4) is limited by imperfect senses. With these four imperfections, one\ncannot deliver perfect information of all-pervading knowledge.\nVedic knowledge is not imparted by such defective living entities. It was\nimparted unto the heart of Brahma, the first created living being, and\nBrahma in his turn disseminated this knowledge to his sons and disciples,\nas he originally received it from the Lord. The Lord is purr-am, all-perfect,\n\nand there is no possibility of His becoming subjected to the Jaws of material\nnature. One should therefore be intelligent enough to know that the Lord\nis the only proprietor of everything in the universe and that He is the\noriginal creator, the creator of Brahma. In the Eleventh Chapter the\nLord is addressed as prapitiimaha because Brahma is addressed as pitiimaha,\n\nthe grandfather, and He is the creator of the grandfather. So no one should\nclaim to be the proprietor of anything; one should accept only things\nwhich are set aside for him by the Lord as his quota for his maintenance.\nThere are many examples given of how we are to utilize those things\n\nwhich are set aside for us by the Lord. This is also explained in Bhagavad­\n\ngitii. In the beginning, Arjuna decided that he should not fight in the\nBattle of Kuruk�etra. This was his own decision. Arjuna told the Lord that\nit was not possible for him to enjoy the kingdom after killing his own\nkinsmen. This decision was based on the body because he was thinking\nthat the body was himself and that his bodily relations or expansions\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0045": "Introduction\n\n15\n\nwere his brothers, nephews, brothers-in-law, grandfathers and so on.\n\nHe was thinking in this way to satisfy his bodily demands. Bhagavad-gitii\n\nwas spoken by the Lord just to change this view, and at the end Arjuna\ndecides to fight under the directions of the Lord when he says, \"kari�ye\nvacanam tava.\" \"I shall act according to Thy word.\"\nIn this world man is not meant to toil like hogs. He must be intelligent\nto realize the importance of human life and refuse to act like an ordinary\nanimal. A human being should realize the aim of his life, and this direction\nis given in all Vedic literatures, and the essence is given in Bhagavad-gitii.\nVedic literature is meant for human beings, not for animals. Animals can\nkill other living animals, and there is no question of sin on their part, but\nif a man kills an animal for the satisfaction of his uncontrolled taste, he\nmust be responsible for breaking the laws of nature. In the Bhagavad-gitii\nit is clearly explained that there are three kinds of activities according to\nthe different modes of nature: the activities of goodness, of passion and of\nignorance. Similarly, there are three kinds of eatables also: eatables in goodness, passion and ignorance. All of this is clearly described, and if we\nproperly utilize the instructions of Bhagavad-gitii, then our whole life will\nbecome purified, and ultimately we will be able to reach the destination\nwhich is beyond this material sky.\nThat destination is called the saniitana sky, the eternal spiritual sky. In\nthis material world we find that everything is temporary. It comes into\nbeing, stays for some time, produces some by-products, dwindles and then\nvanishes. That is the law of the material world, whether we use as an.\nexample this body, or a piece of fruit or anything. But beyond this temporary world there is another world of which we have information. This\nworld consists of another nature which is saniitana, eternal. ]iva is also\ndescribed as saniitana, eternal, and the Lord is also described as saniitana\nin the Eleventh Chapter. We have an intimate relationship with the Lord,\nand because we are all qualitatively one-the saniitana-dhiima, or sky, the\nsaniitana Supreme Personality and the saniitana living entities-the whole\npurpose of Bhagavad-gitii is to revive our saniitana occupation, or saniitanadharma, which is the eternal occupation of the living entity. We are temporarily engaged in different activities,. but all of these activities can be\npurified when we give up all these temporary activities and take up the\nactivities which are prescribed by the Supreme Lord. That is called our\npure life.\nThe Supreme Lord and His transcendental abode are both saniitana, as\nare the living entities, and the combined association of the Supreme Lord\nand the living entities in the saniitana abode is the perfection of human\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0046": "Bhagavad-g]ta As It Is\n\n16\n\nlife. The Lord is very kind to the living entities because they are His sons.\nLord Kg;l).a declares in Bhagavad-gitii, \"sarva-yon�u...aharh bija-prada[l\n\npita.\" \"I am the father of all.\" Of course there are all types of living\nentities according to their various karmas, but here the Lord claims that\n\nHe is the father of all of them. Therefore the Lord descends to reclaim all\n\nof these fallen, conditioned souls to call them back to the saniitana eternal\n\nsky so that the saniitana living entities may regain their eternal saniitana\n\npositions in eternal association with the Lord. The Lord comes Himself\n\nin different incarnations, or He sends His confidential servants as sons or\nHis associates or iiciiryas to reclaim the conditioned souls.\n\nTherefore, saniitana-dharma does not refer to any sectarian process of\n\nreligion. It is the eternal function of the eternal living entities in relation­\n\nship with the eternal Supreme Lord. Saniitana-dharma refers, as stated\npreviously, to the eternal occupation of the living entity. Ramanujacarya\n\nhas explained the word saniitana as \"that which has neither beginning nor\n\nend,\" so when we speak of saniitana-dharma, we must take it for granted\n\non the authority of Sri Ramanujacarya that it has neither beginning nor\nend.\n\nThe English word \"religion\" is a little different from saniitana-dharma.\n\nReligion conveys the idea of faith, and faith may change. One may have\n\nfaith in a particular process, and he may change this faith and adopt\nanother, but saniitana-dharma refers to that activity which cannot be\n\nchanged. For instance, liquidity cannot be taken from water, nor can heat\n\nbe taken from fire. Similarly, the eternal function of the eternal living\nentity cannot be taken from the living entity.Saniitana-dharma is eternally\n\nintegral with the living entity. When we speak of saniitana-dharma, there­\n\nfore, we must take it for granted on the authority of Sri Ramanujacarya\n\nthat it has neither beginning nor end. That which has neither end nor\nbeginning must not be sectarian, for it cannot be limited by any boundaries.\n\nYet those belonging to some sectarian faith will wrongly consider that\n\nsaniitana-dharma is also sectarian, but if we go deeply into the matter and\n\nconsider it in the light of modern science, it is possible for us to see that\nsaniitana-dharma is the business of all the people of the world-nay, of all\nthe living entities of the universe.\n\nNon-simiitana religious faith may have some beginning in the annals of\nhuman history, but there is no beginning to the history of saniitana-dharma\n\nbecause it remains eternally with the living entities. Insofar as the living\nentities are concerned, the authoritative siistras state that the living entity\n\nhas neither birth nor death. In the Gitii it is stated that, the living entity\nis never born, and he never dies. He is eternal and indestructible, and he\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0047": "Introduction\n\n17\n\ncontinues to live after the destruction of his temporary material body.\n\nIn reference to the concept of saniitana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word.\n\nDharma refers to that which is constantly existing with the particular\nobject. We conclude that there is heat and light along with the fire;\n\nwithout heat and light, there is no meaning to the word fire. Similarly, we\n\nmust discover the essential part of the living being, that part which is his\n\nconstant companion. That constant companion is his eternal quality, and\nthat eternal quality is his eternal religion.\n\nWhen Sanatana Gosvami asked Sri Caitanya Mahaprabhu about the\n\nsvariipa of every living being, the Lord replied that the svariipa or\nconstitutional position of the living being is the rendering of service to the\nSupreme Personality of Godhead. If we analyze this statement of Lord\n\nCaitanya, we can easily see that every living being is constantly engaged\n\nin rendering service to another living being. A living being serves other\n\nliving beings in two capacities. By doing so, the living entity enjoys life. The\nlower animals serve human beings as servants serve their master. A serves\n\nB master, B serves C master and C serves D master and so on. Under these\n\ncircumstances, we can see that one friend serves another friend, the mother\nserves the son, the wife serves the husband, the husband serves the wife\n\nand so on. If we go on searching in this spirit, it will be seen that there is\n\nno exception in the society of living beings to the activity of service. The\n\npolitician presents his manifesto for the public to conVince them of his\n\ncapacity for service. The voters therefore give the politician their valuable\nvotes, thinking that he will render valuable service to society. The shop­\n\nkeeper serves the customer, and the artisan serves the capitalist. The\ncapitalist serves the family, and the family serves the state in the terms of\n\nthe eternal capacity of the eternal living being. In this way we can see that\nno living being is exempt from rendering service to other living beings,\n\nand therefore we can safely conclude that service is the constant companion\n\nof the living being and that the rendering of service is the eternal religion\n\nof the living being.\n\nYet man professes to belong to a particular type of faith with reference\n\nto particular time and circumstance and thus claims to be a Hindu,\nMuslim, Christian, Buddhist or any other sect. Such designations are non­\n\nsaniitana-dharma. A Hindu may change his faith to become a Muslim, or a\nMuslim may change his faith to become a Hindu, or a Christian may change\n\nhis faith and so on. But in all circumstances the change of religious faith\n\ndoes not effect the eternal occupation of rendering service to others. The\nHindu, Muslim or Christian in all circumstances is servant of -someone.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0048": "Bhagavad�glta As It Is\n\n18\n\nThus, to profess a particular type of sect is not to profess one's saniitana­\n\ndharma. The rendering of service is saniitana-dharma.\nFactually we are related to the Supreme Lord in service. The Supreme\nLord is the supreme enjoyer, and we living entities are His servitors. We are\n\ncreated for His enjoyment, and if we participate in that eternal enjoyment\n\nwith the Supreme Personality of Godhead, we become happy. We cannot\nbecome happy otherwise. It is not possible to be happy independently,\n\njust as no one part of the body can be happy without cooperating with the\nstomach. It is not possible for the living entity to be happy without\nrendering transcendental loving service unto the Supreme Lord.\n\nIn the Bhagavad-gitii, worship of different demigods or rendering service\n\nto them is not approved. It is stated in the Seventh Chapter, twentieth\n\nverse:\n\nkiimais tais tair hrt-ajiiiinii[l prapadyante 'nya-devatii[l\ntam tam niyamam iisthiiya prakrtyii niyatii[l svayii\n\"Those whose minds are distorted by material desires surrender unto\n\ndemigods and follow the particular rules and regulations of worship\n\naccording to their own natures.\" (Bg. 7.20) Here it is plainly said that\nthose who are directed by lust worship the demigods and not the Supreme\nLord Kr�pa. When we mention the name Kr�pa, we do not refer to any\n\n·sectarian name. Kr�pa means the highest pleasure, and it is confirmed that\n\nthe Supreme Lord is the reservoir or storehouse of all pleasure. We are all\nhankering after pleasure. Anandamayo'bhyiisiit. (Vs. 1.1.12) The living\n\nentities, like the Lord, are full of consciousness, and they are after\n\nhappiness. The Lord is perpetually happy, and if the living entities associate\n\n'\n\nwith the Lord, cooperate with Him and take part in His association, then\nthey also become happy.\n\nThe Lord descends to this mortal world to show His pastimes in\n\nVrndavana, which are full of happiness. When Lord\n\nSri Kr�pa was in\n\nVrndavana, His activities with His cowherd boy friends, with His damsel\n\nfriends, with the inhabitants of Vrndavana and with the cows were all full\n\nof happiness. The total population of Vrndavana knew nothing but Kr�pa.\n\nBut Lord Kr�pa even discouraged His father Nanda Maharaja from worshiping the demigod Indra because He wanted to establish the fact that people\n\nneed not worship any demigod. They need only worship the Supreme\nLord because their ultimate goal is to return to His abode.\n\nThe abode of Lord Sri Krwa is described in the Bhagavad-gitii, Fifteenth\n\nChapter, sixth verse:\n\n(\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0049": "Introduction\n\n19\n\nna tad bhiisayate siiryo na sasii:ftko na piivaka[l\nyad gatvii na nivartante tad dhiima paramam, mama\n\"That abode of Mine is not illumined by the sun or moon, nor by\n\nelectricity. And anyone who reaches it never comes back to this material\nworld.\" (Bg. 15.6)\n\nThis verse gives a description of that eternal sky. Of course we have a\n\nmaterial conception of the sky, and we think of it in relationship to the\nsun, moon, stars and so on, but in this verse the Lord states that in the\neternal sky there is no need for the sun nor for the moon nor fire of any\nkind because the spiritual sky is already illuminated by the brahmajyoti,\n\nthe· rays emanating from the Supreme Lord. We are trying with difficulty\n\nto reach other planets, but it is not difficult to understand the abode of the\nSupreme Lord. This abode is referred to as Goloka. In the Brahma-samhitii\n\nit is beautifully described: Goloka eva nivasaty akhiliitma-bhiita[l. The Lord\n\nresides eternally in His abode Goloka, yet He can be approached from this\n\nworld, and to this end the Lord comes to manifest His real form, sac-cid­\n\niinanda- vigraha. When He manifests this form, there is no need for our\n\nimagining what He looks like. To discourage such imaginative speculation,\n\nHe descends and exhibits Himself as He is, as Syamasundara. Unfortunately,\n\nthe less intelligent deride Him because He comes as one of. us and plays\n\nwith us as a human being. But because of this we should not consider that\n\nthe Lord is one of us. It is by His potency that He presents Himself in His\n\nreal form before us and displays His pastimes, which are prototypes of\nthose pastimes found in His abode.\nIn the effulgent rays of the spiritual sky there are innumerable planets\nfloating.. The brahmajyoti emanates from the supreme abode, Kr§Q.aloka,\n\nand the iinandamaya-cinmaya planets, which are not material, float in\nthose rays. The Lord says, na tad bhiisayate siiryo na sasiiftko na piivaka[l\n\nyad gatvii na nivartante tad dhiima paramam mama. One who can approach\nthat spiritual sky is not required to descend again to the material sky. In the\nmaterial sky, even if we approach the highest planet (Brahmaloka), what to\nspeak of the moon, we will find the same conditions of life, namely birth,\n\ndeath, disease and old age. No planet in the material universe is free from\n\nthese four principles of material existence. Therefore the Lord says in\nBhagavad-gitii, iibrahma-bhuvaniil lokii[l punar iivartino 'rjuna. The living entities are traveling from one planet to another, not by mechanical arrange­\n\nment but by a spiritual process. This is also mentioned: yiinti deva-vratii\n\ndeviin pitfn yiinti pitr-vratii[l. No mechanical arrangement is necessary if we\nwant interplanetary travel. The Gitii instructs: yiinti deva-vratii deviin. The\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0050": "20\n\nBhagavad-gita As It Is\n\nmoon, the sun and higher planets are called svargaloka. There are three different statuses of planets: higher, middle and lower planetary systems. The\nearth belongs to the middle planetary. system. Bhagavad-gitii informs us how\nto travel to the higher planetary systems (devalo�a) with a very simple formula: yiinti deva-vratii deviin. One need only worship the particular demigod\nof that particular planet and in that way go to the moon, the sun or any\nof the higher planetary systems.\nYet Bhagavad-gitii does not advise us to go to any of the planets in this\nmaterial world because even if we go to Brahmaloka, the highest planet,\nthrough some sort of mechanical contrivance by maybe traveling. for\nforty thousand years (and who would live that long?), we will still find\nthe material inconveniences of birth, death, disease and old age. But one\nwho wants to approach the supreme planet, Kw·.taloka, or a:ny of the\nother planets within the spiritual sky, will not meet with these material\ninconveniences. Amongst all of the planets in the spiritual sky there is one\nsupreme planet called Goloka V�ndavana, which is the original planet in\n,\nthe abode of the original Personality of Godhead Sri Kr�J).a. All of\nthis information is given in Bhagavad-gitii, and we are given through its\ninstruction information how to leave the material world and begin a truly\nblissful life in the spiritual sky.\nIn the Fifteenth Chapter of the Bhagavad-gitii, the real picture of the\nmaterial world is given. It is said there:\n\nurdhva-millam adha�-siikham asvattharh priihur avyayam\nchandiirhsi yasya parr-ani yas tam veda sa veda-vit\n\"The Supreme Lord said: There is a banyan tree which has its roots\nupward and its branches down, and the Vedic hymns are its leaves. One\nwho knows this tree is the knower of the Vedas.\" (Bg. 15.1) Here the\nmaterial world is described as a tree whose roots are upwards and branches\nare below. We have experience of a tree whose roots are upward: if one\nstands on the bank of a river or any reservoir of water, he can see that the\ntrees reflected in the water are upside down. The branches go downward\n\n'\nand the roots upward. Similarly, this material world is a reflection of the\nspiritual world. The material world is but a shadow of reality. In the\nshadow there is no reality or substantiality, but from the shadow we can\nunderstand that there is substance and reality. In the desert there is .no\nwater, but the mirage suggests that there is such a thing as water. In the\nmaterial world there is no water, there is no happiness, but the real water\n\nof actual happiness is there in the spiritual world.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0051": "••\n\n21 '\n\nIntroduction\n\nThe Lord suggests that we attain the spiritual world in the following\nmanner:\nnirmiina-mohii jita-sanga-do§ii\nadh yiitma-nityii vinivrtta-kiimii�\n\ndvandvair vimuktii� S!-£kha-du�kha-samjiiair\n\ngacchanty amu{lhii� padam avyayam tat.\n\nThat padam avyayam or eternal kingdom can be reached by one who\nis nirmiina-moha.\n\nWhat does this mean?\n\nWe are after designations.\n\nSomeone wants to become a son, someone wants to beco�e Lord,\n\nsomeone wants to become the president or a rich man or a king or some­\n\nthing else. As long as we are attached to these designations, we are\n\nattached to the body because designations belong to the body. But we are\nnot these bodies, and realizing this is the first stage in spiritual realization.\nWe are associated with the three modes of material nature, but we must\nbecome detached through devotional service to the Lord. If we are not\n\nattached to devotional service to the Lord, then we cannot become\ndetached from the modes of material nature. Designations and attachments\nare due to our lust and desire, our wanting to lord it over the material\nnature. As long as we do not give up this propensity of lording it over\nmaterial nature, there is no possibility of returning to the kingdom of the\n\nSupreme, the saniitana-dhiima. That eternal kingdom, which is never\n\ndestroyed, can be approached by one who is not bewildered by the attrac­\n\ntions of false material enjoyments, who is situated in the service of the\nSupreme Lord. One so situated can easily approach that supreme abode.\nElsewhere in the Gita it is stated:\n\navyakto 'k§ara ity uktas tam iihu� paramiim gatim\n\nyam priipya na nivartante tad dhiima paramam mama.\n\nAvyakta means unmanifested. Not even all of the material world is manifested before us. Our senses are so imperfect that we cannot even see all of\nthe stars within this material universe. In Vedic literature we can receive\nmuch information about all the planets, and we can believe it or not believe\nit. All of the important planets are described in Vedic literatures, especially\n\nSrimad-BhiigaiJUtam, and the spiritual world, which is beyond this material\n\nsky, is described as avyakta, unmanifested. One should desire and hanker\nafter that supreme kingdom, for when one attains that kingdom, he does\nnot have to return to this material world.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0052": "22\n\nBhagavad-glta As It Is\nNext, one may raise the question of how one goes about approaching\n\nthat abode of the Supreme Lord. Information of this is given in the\nEighth Chapter. It is said there:-\n\nanta-kiile ca miim eva smaran muktvii lcalevaram\nya� prayiiti sa mad-bhiivam yiiti nasty atra sarhsaya�\n\"Anyone who quits his body, at the end of life, remembering Me, attains\nimmediately to My nature; and there is no doubt of this.\" (Bg. 8.5)\nOne who thinks of Krg�a at the time of his death goes to Kr�!J.a. One must\n\n·\n\nremember the form of Kr�I:la; if he quits his body thinking of this form, he\n\napproaches the spiritual kingdom. Mad-bhiivarh refers to the supreme\n.nature of the Supreme Being. The Supreme Being is sac-cid-iinanda­\n\nvigraha - eternal , full of knowledge and bliss. Our present body is not\n.sac-cid-iin,anda. It is asat, not sat. It is not eternal; it is perishable. It is not\ncit, full of knowledge, but it is full of ignorance. We have no knowledge of\nthe spiritual kingdom, nor do we even have perfect knowledge of this\nmaterial world where there are so many things unknown to us. The body\nis also niriinand a; instead of being full of bliss it is full of misery. All of the\nmiseries we experience in the material world arise from the body, but one\nwho leaves this body thinking of the Supreme Personality of Godhead at\n\nonce attains a sac-cid-iinanda body, as is promised in this fifth verse of the\nEighth Chapter where Lord Kr�!la says, \"He attains My nature.\"\n\nThe process of quitting this body and getting another body in the\n\nmaterial world is also organized. A man dies after it has been decided\n\nwhat form of body he will have in the next life: Higher authorities, not the\nliving entity himself, make this decision. According to our activities in\n\nthis life, we either rise or sink. This life is a preparation for the next life.\n\nIf we can prepare, therefore, in this life to get promotion to the kingdom\nof God, then surely, after quitting this material body, we will attain a\nspiritual body just like the Lord.\nAs explained before, there are different kinds of transcendentalists,\nthe brahmaviidi, paramiitmiiviidi, and the devotee, and, as mentioned, in\nthe brahmajyoti (spiritual sky) there are innumerable spiritual planets.\nThe number of these planets is far, far greater than all of the planets of\nthis material world. This material world has been approximated as only\none quarter of the creation. In this material segment there are millions and\nbillions of universes with trillions of planets and suns, stars and moons.\nBut this whole material creation is only a fragment of the total creation.\nMost of the creation is in the spiritual sky. One who desires to merge into\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0053": "Introduction\n\n23\n\nthe existence of the Supreme Brahman is at once transferred to the\nbrahmajyoti of the Supreme Lord and thus attains the spiritual sky. The\n\n·\n\ndevotee, who wants to enjoy the association of the Lord, enters into the\nV aikutttha planets, which are innumerable, and the Supreme Lord by His\nplenary expansions as NarayaQ.a with four hands and with different names\nlike Pradyumna, Aniruddha, Govinda, etc., associates with him there.\nTherefore at the end of life the transcendentalists either think of the\nbrahmajyoti , the Paramatma or the Supreme Personality of Godhead\n\nSri Kr�tta. In all cases they enter into the spiritual sky, but only . the\ndevotee, or he who is in personal touch with the Supreme Lord, enters\n\ninto the V aikutttha planets. The Lord further adds that of this \"there is no\ndoubt.\" This must be believed firmly. We should not reject that which\ndoes not tally with our imagination; our attitude should be that of\nArjuna: \"I believe everything that You have said.\" Therefore when the\nLord says that at the time of death whoever thinks of Him as Brahman or\nParamatma or as the Personality of Godhead certainly enters into the\nspiritual sky, there is no doubt about it. There is no question of dis·\nbelieving it:\nThe information on how to think of the Supreme Being at the time of\ndeath is also given in the Gitii:\nyam yam viipi smaran bhiivam tyajaty ante k alevaram\n\ntam tam evaiti kaunteya sadii tad-bhiiva-bhiivita�\n\n\"In whatever condition one quits his present body, in his next life he will\nattain to that state of being without fail.\" (Bg. 8.6) Material nature is a\ndisplay of one of the energies of the Supreme Lord. In the Virpu Puriipa\nthe total energies of the Supreme Lord as Vi�ru-sakt* parii proktii, etc., are\ndelineated. The Supreme Lord has diverse and innumerable energies which\nare beyond our conception; however, great learned sages or liberated\nsouls have studied these energies and have·analyzed them into three parts.\nAll of the energies are of Vi§ru-sakti, that is to say they are different\npotencies of Lord Vi�ttu. That energy is parii, transcendental. Living\nentities also belong to the superior energy, as has already been explained.\nThe other energies, or material energies, are in the mode of ignorance. At\nthe time of death we can either remain in the inferior energy of this\nmaterial world, or we can transfer to the energy of the spiritual world.\nIn life we are accustomed to thinking either of the material or the\nspiritual energy. There are so many literatures which fill our thoughts\nwith the material energy-newspapers, novels, etc. Our thinking, which is\n\n,.\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0054": "24\n\nBhagavad-glta As It Is\n\nnow absorbed in these literatures, must be transferred to the Vedic literatures. The great sages, therefore, have written so many Vedic literatures\nsuch as the Purii\"!ws, etc. The Purii\"t;ws are not imaginative; they are\n\nhistorical records. In the Ca itanya-ca ri tamrita there is the following verse:\n\nmaya mugdha jiver nahi svatafl, kr�TJa-jfian\njivera krpaya kailii kr�TJ-a veda-purii\"{la\n(Cc_ Madhya 20.122)\nThe forgetful living entities or conditioned souls have forgotten their\nrelationship with the Supreme Lord, and they are engrossed in thinking\nof material activities. Just to transfer their thinking power to the spiritual\nsky, Krf?IJ.a has given a great number of Vedic literatures. First He divided\nthe Vedas into four, then He explained them in the Pura\"{las, and for less\n\ncapable people He wrote the Mahiibhiirata. In the Mahiibhiirata there is\n\ngiven the B ha gavad-g ita. Then all Vedic literature is summarized in the\n\nVediinta-siitra, and for future guidance He gave a natural commentation\n\non the Vedanta-siitra, called Srimad-Bhiigavatam. We must always engage\n\nour minds in reading these Vedic literatures. Just as materialists engage\ntheir minds in reading newspapers, magazines and so many materialistic\nliteratures, we must transfer our reading to these literatures which are\ngiven to us by Vyasadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death. That is the only way suggested\nby the Lord, arid He guarantees the result: \"There is no doubt.\" (Bg. 8. 7)\n\ntasmat sarve§u kiile§u mam anusmara yudhya ca\n\nmayy arpita-mano-buddhir miim ev ai§yasy asamsayafl,\n\"Therefore, Arjuna, you should always think of Me, and at the same time\nyou should continue your prescribed duty and fight. With your mind and\nactivities always fixed on Me, and everything engaged in Me, you will\nattain to Me without any doubt.\"\nHe does not advise Arjuna to simply remember Him and give up his\noccupation. No, the Lord never suggests anything impractical. In this\nmaterial world, in order to maintain the body one has to work. Human\nsociety is divided, according to work, into four divisions of social order­\n\nbriihma\"(la, k§atriya, vaiSya, siid ra. The brahma\"{la class or intelligent class\n\nis working in one way, the k§atriya or administrative class is working in\nanother way, and the mercantile class and the laborers are all tending to\ntheir specific duties. In the human society, whether one is a laborer,\nmerchant, warrior, administrator, or farmer, or even if one belongs to the\nhighest class and is a literary man, a scientist or a theologian, he has to\nwork in order to maintain his existence. The Lord therefore tells Arjuna\nthat he need not give up his occupation, but while he is engaged in his\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0055": "--\n\n-\n\nIntroduction\n\n25\n\noccupation he should remember Kr��a.lf he doesn't practice remembering\nKr��a while he is struggling for existence, then it will not be possible for\n\nhim to remember Kr��a at the time of death. Lord Caitanya also advises\n\nthis. He says that one should practice remembering the Lord by chanting\nthe names of the Lord always. The names of1the Lord and the Lord are\nnondifferent. So Lord Kr��a's instruction to Arjuna to \"remember ,Me\"\n\nand Lord Caitanya's injunction to always \"chant the names of Lord\n\nKr��a\" are the same instruction. There is no difference, because Kr�!la and\nKr��a's name are nondifferent. In the absolute status there is no difference\n\nbetween reference and referent. Therefore we have to practice remember­\n\ning the Lord always, twenty-four hours a day, by chanting His names and\nmolding our life's activities in such a way that we can remember Him\nalways.\n\nHow is this possible? The iiciiryas give the following example. If a\n\nmarried woman is attached to another man, or if a man has an attachment\n\nfor a woman other than his wife, then the attachment is to be considered\n\nvery strong. One with such an attachment is always thinking of the loved\n\none. The wife who is thinking of her lover is always thinking of meeting\n'\nhim, even while she is carrying out her household chores. In fact, she\n\ncarries out her household work even more carefully so her husband will not\n\nsuspect her attachment. Similarly, we should always remember the supreme\nlover, Sri Kr��a, and at the same time perform our material duties very\n\ndcely. A strong sense of love is required here. If we have a strong sense of\nlove for the Supreme Lord, then we can discharge our duty and at the\nsame time remember Him. But we have to develop that sense of love.\n\nArjuna, for instance, was always thinking of Kr��a; he was the constant\n\ncompanion of Kr��a, and at the same time he was a warrior. Kr��a did not\nadvise him to give up fighting and go to the forest to meditate. When\n\nLord Kr��a delineates the yoga system to Arjuna, Arjuna says that the\npractice of this system is not possible for him.\narjuna uviica\nyo 'yam yogas tvayii prokta[l, siimyena madhusiidana\netasyiiham na pasyiimi caiicalatviit sthitirh sthiriim\n\n\"Arjuna said, 0 Madhusudana, the system of yoga which you have\n\nsummarized appears impractical and unendurable to me, for the mind is\nrestless and unsteady.\" (Bg. 6.33)\nBut the Lord says:\n\nyogmam api sarve§iim mad-gateniintariitmanii\nsraddhiiviin bhajate yo miim sa me yuk tatamo mat a[!,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0056": "Bhagavad-glta As It Is\n\n26\n\n\"Of all yogis, he who always abides in Me with great faith, worshiping Me\n\nin transcendental loving service, is most intimately united with Me in\n\nyoga, and is the highest of all.\" (Bg. ().47) So one who thinks of the\nSupreme Lord always is the greatest yog�-� the supermost jiiiin� and the\ngreatest devotee at the same time. The Lord further tells Arjuna that as a\n\nk§atriya he cannot give up his fighting, but if Arj!ma fights remembering\n\nKpg1a, then he will be able to remember Him at the time of death. But one\n\nmust be completely surrendered in the transcendental loving service of\n\nthe Lord.\n\nWe work not with our body, actually, but with our mind and intelli­\n\ngence. So if the intelligence and the mind are always engaged in the thought\n\nof the Supreme Lord, then naturally the senses are also engaged in His\nservice. Superficially, at least, the activities of the senses remain the same,\n\nbut the consciousness is changed. The Bhagavad-gitii teaches one how to\nabsorb the mind and intelligence in the thought of the Lord. Such absorp­\n\ntion will enable one to transfer himself to the kingdom of the Lord. If\n\nthe mind is engaged in Kr�!ia's service, then the senses are automatically\nengaged in His service. This is the art, and this is also the secret of\n\nBhagavad-gitii: total absorption in the thought of Sri Kr�!la.\n\nModern man has struggled very hard to reach the moon, but he has not\n\ntried very hard to. elevate himself spiritually. If one has fifty years of life\nahead of him, he should engage that brief time in cultivating this practice\nof remembering the Supreme Personality of Godhead. This practice is the\n\ndevotional process of:\n\nsrava(l.am kirtanam vi§(l.o[l smara(l.am piida-sevanam\narcanam vandanam diisyam sakhyam iitma-nivedanam\nThese nine processes, of which the easiest is srava(l.am, hearing Bhagavadgitii from the realized person, will turn one to the thought of the Supreme\nBeing. This will lead to niscala, remembering the Supreme Lord, and will\nenable one, upon leaving the body, to attain a spiritual body which is just\n\nfit for association with the Supreme Lord.\nThe Lord further says:\n\nabh yiisa-yoga-yuk tena cetasii niinya-giiminii\nparamam puru§am divyam yiiti piirthiinucintayan\n\"By practicing this remembering, without being deviated, thinking ever of\n\nthe Supreme Godhead, one is sure to achieve the planet of the Divine, the\nSupreme Personality, 0 son of Kunti.'; (Bg. 8.8)\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0057": "Introduction\n\n27\n\nThis is not a very difficult process. However, one must learn it from an\n\nexperienced person, from one who is already in the practice. The mind is\n\nalways flying to this and that, but one must always practice concentrating\n\nthe mind on the form of the Supreme Lord Sri Kr�!la or on the sound of\nHis name. The mind is naturally restless, going hither and thither, but it\n\ncan rest in the sound vibration of Kr�!la. One must thus meditate on\n\nparamam puru§arh, the Supreme Person, and thus attain Him. The ways\nand the means for ultimate realization, ultimate attainment, are stated in\n\nthe Bhagavad-gitii, and the doors of this knowledge are open for everyone.\n\nNo one is barred out. All classes of men can approach the, Lord by thinking\n\nof Him, for hearing and thinking of Him is possible for everyone.\nThe Lord further says:\n\nmiim hi piirtha vyapiisritya ye 'pi syu[l, piipa-yonaya[l,\nstriyo vaisyiis tathii sudriis te 'pi yiinti pariim gatim\n\nkim punar briihmarii[l, puryii bhahtii riijar§ayas tathii\nanityam asuhham lokam imam priipya bhajasva miim\n\"0 son of Prtha, anyone who will take shelter in Me, whether a woman, or\n\na merchant, or one born in a low family, can yet approach the supreme\n\ndestination. How much greater then are the briihmaras, the righteous, the\n\ndevotees, and saintly kings! In this miserable world, these are fixed in\ndevotional service to the Lord.\" (Bg. 9.32-33)\n\nHuman beings even in the lower statuses of life ( a merchant, a woman or\na laborer) can attain the Supreme. One does not need highly developed\nintelligence. The point is that anyone who accepts the principle of bhakti­\n\nyoga and accepts the Supreme Lord as the summum bonum of life, as\nthe highest target, the ultimate goal, can approach the Lord in the spiritual\nsky. If one adopts the principles enunciated in Bhagavad-gita, he can make\n\nhis life perfect and make a perfect solution to all the problems of life\n\nwhich arise out of the transient nature of material existence. This is the\n\nsum and substance of the entire Bhagavad-gitii.\n\nIn conclusion, Bhagavad-gitii is a transcendental literature which one\nshould read very carefully. It is capable of saving one from all fear.\n\nnehiibhikrama-niiso 'sti pratyaviiyo na vidyate\n\nsvalpam apy asya dharmasya triiyate mahato bhayiit\n\n\"In this endeavor there is no loss or diminution, and a little advancement\n\non this path can protect one from the most dangerous type of fear.\" (Bg.\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0058": "Bhagavad-glta As It Is\n\n28\n\n2.40) If one reads Bhagavad-gitii sincerely and seriously, then all of the\n\nreactions of his past misdeeds will not react upon him. In the last portion\n\nof Bhagavad-gitii, Lord Sri Kr��a proclaims:\n\nsaroa-dhanniin parityajya miim ekam sarar-am vraja\naham tviim saroa-piipebhyo mok§ayi§yiimi mii suca[l\n\"Give up all varieties of religiousness, and just surrender unto Me; and in\n\nreturn I shall protect you from all sinful reactions. Therefore, you have\nnothing to fear.\" (Bg. 18.66) Thus the Lord takes all responsibility for\n\none who surrenders unto Him, and He indemnifies all the reactions of sin.\nOne cleanses himself daily by taking a bath in water, but one who takes\n\nhis bath only once in the sacred Ganges water of the Bhagavad-gitii cleanses\naway all the dirt of material life. Because Bhagavad-gitii is spoken by the\n\nSupreme Personality of Godhead, one need not read any other Vedic\n\nliterature. One need only attentively and regularly hear and read Bhagavad­\n\ngitii. In the present age, mankind is so absorbed with mundane activities\nthat it is not possible to read all of the Vedic literatures. But this is not\n\nnecessary. This one book, Bhagavad-gitii, will suffice because it is the\n\nessence of all Vedic literatures and because it is spoken by the Supreme\nPersonality of Godhead. It is said that one who drinks the water of the\n\nGanges certainly gets salvation, but what to speak of one who drinks the\nwaters of Bhagavad-gitii? Gitii is the very nectar of theMahiibhiirata spoken\n\nby Vi�vu Himself, for Lord Kr�va is the original Vi�vu. It is nectar emanat­\n\ning from the mouth of the Supreme Personality of Godhead, and the\n\nGanges is said to be emanating from the lotus feet of the Lord. Of course\n\nthere is no difference between the mouth and the feet of the Supreme\nLord, but in our position we can appreciate that the Bhagavad-gitii is even\n\nmore important than the Ganges.\n\nThe Bhagavad-gitii is just like a cow, and Lord Kr��a, who is a cowherd\n\nboy, is milking this cow. The milk is the essence of the Vedas, and Arjuna\nis just like a calf. The wise men, the great sages and pure devotees, are to\ndrink the nectarean milk of Bhagavad-gitii.\n\nIn this present day, man is very eager to have one scripture, one God,\n\none religion, and one occupation. So let there be one common scripture\n\nfor the whole world-Bhagavad-gitii. And let there be one God only for\n\nthe whole world-Sri Kr��a. And one mantra only-Hare Krwa, Hare Kfwa,\n\nKr�va Kr�va, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.\n\nAnd let there be one work only-the service of the Supreme Personality\n\nof Godhead.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0059": "·\n\n':>-';,·\n\n;r .fr\n:\n\n.'\\'\n\"\n\nIntroduction\n\n\" �:. �\n\n29\n\nTHE DISCIPLIC SUCCESSION\n.,\n'·\n\nEvam paramparii-priiptam imam riijar�ayo vidu�. (Bhagavad-gitii, 4.2)\nThis Bhagavad-gitii As It Is is received through this disciplic succession: .\n\n1) Knn)a, 2) Brahma, 3) Narada; 4) Vyasa, 5) Madhva, 6) Padmanabha,\n7) Nrhari, 8) Madhava, 9) Ak�obhya, 10) Jayafirtha, ll) Jiianasindhu,\n12) Dayanidhi,\n13) Vidyanidhi, 14) Rajendra, 15) Jayadharma,\n16) Puru�ottama, 17) Brahmal)yafirtha, 18) Vyasafirtha, 19) Lak�m1pati,\n20) Madhavendra Pun, 21) lsvara Pun, (Nityananda, Advaita), 22) Lord\nCaitanya, 23) Rupa (Svarupa, Sanatana), 24) Raghunatha, ]'iva, 25)\nKr�l)adasa, 26) Nat;ottama, 27) Visvanatha, 28) (Baladeva) Jagannatha,\n29) Bhaktivinode, 30) Gaurakisora, 31) Bhaktisiddhanta Sarasvafi, 32)\n\n{e\n\n.\n\n.r.J;.-\n\n·I\",,\n\n·'\n) ..\n\nHis Divine Grace A.C. Bhaktivedanta Swami Prabhupada.\n\n/�\n� ., ,·\n-\\:··.,\n) .\n1•\nIS::!�\n��\n\n'\n\ni�,\n��\n\n,•\nI\nl'\n\\.\n\n··.\n\n-·\n\n, ;o\n�-\n\nt\n\n.,\n-I\"�\n\n�\n,., '' :,f1 ;\n\n��\n,,,�\n\n.·�_¢�\n,:�:\n\n�.\n\n1\n�\n\n....\n\ni\n\n/l''\\.\n\n\\ .._\n\n. .\n\n'>l·t: v!�\n' .,:r�\n\n• ( •'\n··t\n:.J='\":. �,.tf\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0060": "CHAPTER ONE\n\nObserving the Armies on the\nBattlefield of Kuruksetra\n.\n\nTEXT l\n\n\\[rn� �crt� 1\n\n�� �� ��T ��«�.r: I\n�\n�<:'\n¥ti+4Efil: qr��\n,�.,�tfq � II� II\n\ndhrtarii§tra uviica\ndharma-k§etre kuru-k§etre\nsamavetii yuyutsava{l\nmiimakii{l piiflpi::wiis caiva\nkim akurvata saiijaya\ndhrtarii§trafl-King Dhrtara�tra; uviica-said; dh arma-k§ et re - in the place\nof pilgrimage; kuru-k§etre-in the place named Kuruk�etra; samavetii{lassembled; yuy u tsava{l desiring to fight; miimakii{l-my party (sons);\npiirpavii{l-the sons of Pa��u; ca-and; eva- ce rtain l y; kim- what; akurvatadid they do; saiijaya-0 Sanjaya.\n-\n\n31\n\n. ·\n\nJ_ ::\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0061": "32\n\n[Ch. 1\n\nBhagavad-gita As It Is\nTRANSLATION\n\nDhrtar�tra said: 0 Sarij aya, a fter assem bling in the place of pilgrimage\nat Kuruk�etra, what did my sons and the sons of Par.uJu do, being desirous\nto fight?\nPURPORT\n\nBhagavad-gitii is the widely read theistic science summarized in the\nGitii-miihiitmya (Glorification of the Gitii). There it says that one should\nread Bhagavad-gitii very scrutinizingly with the help of a person who is a\ndevotee of Sri Kf�l).a and try to understand it without personally motivated\ninterpretations.\n\nThe\n\nexample\n\nof clear understanding is there in the\n\nBhagavad-gitii itself, in the way the teaching is understood by Arjuna, who\n' heard the Gitii directly from the Lord. If someone is fortunate enough\nto' understand Bhagavad-gitii in that line of disciplic succession, without\nmotivated interpretation, then he surpasses all studies of Vedic wisdom,\nand all scriptures of the world. One will find in the Bhagavad-gitii all that\nis contained in other scriptures, but the reader will also find things which\nare riot to be found elsewhere. That is the specific standard of the Gitii.\nIt is the perfect theistic science because it is directly spoken by the Supreme\nPersonality of Godhead, Lord Sri Kr�l).a.\n\n·\n\nThe topics discussed by Dhftara�tra and Safijaya, as described in the\n\nMahiibhiirata, form the basic principle for this great philosophy. It is\nunderstood that this philosophy evolved on the Battlefield of Kuruk�etra,\nwhich is a sacred place of pilgrimage from the immemorial time of the\nVedic age. It was spoken by the Lord when He was present personally on\nthis planet for the guidance of mankind.\nThe word dharma-k�etra (a place where religious rituals are performed)\nis significant because, on the BattlefiCld of Kuruk�etra, the Supreme\nPersonality of Godhead was present on the side of Arjuna. Dhftara�tra,\nthe father of the Kurus, was highly doubtful about the possibility of his\nsons' ultimate victory. In his doubt, he inquired from his secretary\nSarijaya, \"What did my sons and the sons of Pav9u do?\" He was confident\nthat both his sons and the sons of his younger brother Pap.�u we.re\nassembled in that Field .of Kuruk�etra for a determined engagement of the\nwar. Still, his inquiry is significant. He did not want a compromise between\nthe cousins and brothers, and he wanted to be sure of the fate of his sons\non the battlefield. Because the battle was arranged to be fought at\nKuruk�etra, which is mentioned elsewhere in the\n\nVedas as a place of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0062": "'\n\nv\n\n.,\n\nText 2]\n\nObserving the Armies on the Battlefield of Kum�etra\n\n33\n\nworship-even for the denizens of heaven-Dhrtara�tra became very\nfearful about the influence of the holy place on the outcome of the battle.\nHe knew very well that this would influence Arjuna and the sons of Pli!J.�U\nfavorably, because by nature they were all virtuous. Safijaya was a student\nof Vyasa, and therefore, by the mercy of Vyasa, Safijaya was able to\nenvision the Battlefield of Kuruk�etra even while he was in the room of\nDhrtarli§tra. And so, Dhrtarli§tra asked him about the situation on the\nbattlefield.\nBoth the Pli!J.�avas and the sons of Dhrtarli§tra belong to the same\nfamily, but Dhftarli§tra's mind is disclosed herein. He deliberately claimed\nonly his sons as Kurus, and he separated the sons of Pli!J.�U from the family\nheritage. One can thus understand the specific position of Dhftarli§tra in\nhis relationship with his nephews, the sons of Pli!J.�U. As in the paddy\nfield the unnecessary plants are taken out, so it is expected from the very\nbeginning of these topics that in the religious field of Kuruk§etra where\nthe father of religion, Sri Kf§!J.a, was present, the unwanted plants like\nDhrtarli§tra's son Duryodhana and others would be wiped out and the\nthoroughly religious persons, headed by Yudhi§thira, would be established\nby the Lord. This is the significance of the words dharma-k§etre and kumk§etre, apart from their historical and Vedic importance.\n\nTEXT\n\n2\n\n��I\n\nqT ij qjO:S�I� � � I\n�;q4•1� �m �+.t9tiii14lff II� II\nsaiijaya uviica\nd!§tvii tu pii'{lpaviinikarh\nvyiipham duryodhanas tadii\niiciiryam upasangamya\nriijii vacanam abravit\nsaiijaya[l. - Safijaya; uviica- said; dn tvii- after seeing; tu- b ut; pii'{lpavaanikam- the soldiers of the Pa�uJ.avas; vyiipham- arranged in military\nphalanx; du ryodhana[l. - King Duryodhana; tadii-at that time; iiciiryamthe teacher; upasa ilgamya- approaching nearby; riijq- the king; vacanamwords; abrav it- spoke.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0063": "Bhagavad - g1ta As It · Is\n\n34\n\n[Ch. l\n\nTRANSLATION\n\nj\n\nSaii aya said: 0 King , after looking over the army gathered by the sons\nof Par;uJu, King Duryodhana went to his teacher and began to speak the\nfollowing words:\nPURPORT\nDhrtara�tra was blind from birth. Unfortunately, he was also bereft of\nspiritual vision. He knew very well that his sons were equally blind in the\nmatter of religion, and he was sure that they could never reach an understanding with the Pa�u;lavas, who were all pious since birth. Still he was\ndoubtful about the influence of the place of pilgrimage, and Saiijaya could\nunderstand his motive in asking about the situation on the battlefield. He\nwanted, therefore, to encourage the despondent King, and thus he warned\nhim that his sons were not going to make any sort of compromise under\nthe influence of the holy place. Saiijaya therefore informed the King that\nhis son, Duryodhana, after seeing the military force of the Pa�l)avas, at\nonce went to the commander-in-chief, Dro�acarya, to inform him of the\nreal position. Although Duryodhana is mentioned as the king, he still had\nto go to the commander on account of the seriousness of the situation. He\nwas therefore quite fit to be a politician. But Duryodhana's diplomatic\nveneer could not disguise the fear he felt when he saw the military arrangement of the Pa�l)avas.\n\nTEXT 3\n\n� q\"TV��IJfTl{RPt � �� I\n�f ���. QCf f� �'nRIT II� II\npasyaitiim piir-!lu-putriir-iim\niiciirya mahatim camiim\nvyii!lhiim .drupada-putrer-a\ntava si§yer-a dhimatii\npasya-behold; etiim-this; piir4u-putriipiim-of the sons of\n\nPa�;u;lu;\n\niiciirya-0 teacher; mah atim-grea t; camiim- military force; vyii!lhiim� arranged; drupada-putrepa-by the son of Drupada; tava - your; si§yepadisciple; dhimatii- very intelligent.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0064": "Text 4]\n\nObserving the Armies on the Battlefield of Kuru�etra\n\n35\n\nTRANSLATION\n\n0 my teacher, behold the great army of the sons of P�c;Iu, so expertly\narranged by your intelligent disciple, the son of Drupada.\nPURPORT\nDuryodhana, a great diplomat, wanted to point out the defects of\nDro�;tadirya, the great briihmar-a commander-in-chief. Dro�;tacarya had\nsome political quarrel with King Drupada, the father of Draupadi, who was\nArjuna's wife. As a result of this quarrel, Drupada performed a great\nsacrifice, by which he received the benediction of having a son who would\nbe able to kill Dro�;tacarya. Dro�;tacarya knew this perfectly well, and yet,\nas a liberal briihmar-a, he did not hesitate to impart all his military secrets\nwhen the son of Drupada, Dhr�tadyumna, was entrusted to. him for\nmilitary education. Now, on the Battlefield of Kuruk�etra, Dhr�tadyumna\ntook the side of the Pa�c;Iavas, and it was he who arranged for their\nmilitary phalanx, after having learned the art from Dro�;tacarya. Duryodhana pointed out this mistake of Dro�;tacarya 's so that he might be alert\nand uncompromising in the fighting. By this he wanted to point out also\nthat he should not be similarly lenient in battle against the Pa�c;Iavas, who\n,\n\nwere also Dro�;tacarya's affectionate students. Arjuna, especially, was his\nmost affectionate and brilliant student. Duryodhana also warned that such\nleniency in the fight would lead to defeat.\n\nTEXT 4\n\n3PT �u llRt\"m +ft+tl.gwt(:U\\1 �N\" 1\n\n� Rm:� �� lf{Rq: 11\\lll\natra silrii mahe�viisii\nbhimiirjuna-samii yudhi\nyuyudhiino viriitas ca\ndrupadas ca mahii-ratha[l\natra-here; silrii[l-heroes; mahe�viisii[l-mighty bowmen; bhima-arjuna- .\nBhima and Arjuna; samii[l-equal; yudhi-in the fight; yuyudhiina[lYuyudhana; viriita[l- Virata; ca-also; d rupada[l-Drupada; ca-also; mahiiratha[l-great fighter.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0065": "..�·\\\n\n(\n\n.\n.......\n\nI·\"_Y\n\nBhagavad-gita As It Is\n\n36\n\n' ' .\n' ,./•\n\n[Ch. 1\n\nTRANSLATION\nHere in this army there are many heroic bowmen equal in fighting to\nBhima and Arjuna; there are also great fighters like Yuyudhana, ViraJa\nand Drupada.\nPURPORT\n\nI,\n\nEven though Dhr�tadyumna was not a very important obstacle in the\n\nface of DroJ).adirya's very great power in the military art, there were many\nothers who were the cause of fear. They are mentioned by Duryodhana as\n\ngreat stumbling blocks on the path of victory because each and every one\n\nof them was as formidable as Bhima and Arjuna. He knew the strength of\n\nBhima and Arjuna, and thus he compared the others with them.\n\nTEXT 5\n\n���rwn �� er�t� 1\n����tRtlTI�� �� ���: II'-\\ II\ndhr§taketus cekitiinafl\nkiisiriijas ca viryaviin\npurujit kuntibhojas ca\nsaibyas ca nara-pungavafl\n\n'�\n\ndhntaketufl- Dhr�taketu; cekitiinafl- C ekitana; kiisiriijafl,- Kasiraja; caalso; v iryav iin- very powerful; purujit-Purujit; kuntibhojafl, - Kuntibhoja;\nca-and; saibyafl- Saibya; ca- and; nara-pungavafl- heroes in human society.\nTRANSLATION\n\nl' -\n\nThere are also great, heroic, powerful fighters like Dhr�taketu, Cekitana,\nKasiraja, Purujit, Kuntibhoja and Saibya.\n\nTEXT 6\n\n��� fm� ��� tfi�ert� 1\n_s..\n�·.,�· �rq�� (1Cf � ��: 11�11\n\n..$t..�\n\n�\n\n\"'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0066": "!'\n\n'\n\nText 8]\n\nObserving the Armies on the Battlefield of Kuru�etra\n\n37\n\n·\n\nyudhiimanyus ca vikriinta\nuttamaujiis ca viryaviin\nsaubhadro draupadeyiis ca\nsarva eva mahii-rathiift\nyudhiimanyuft- Yudhamanyu; ca-and; vik riintaft- mighty; uttamaujiift\n\njii; ca-and; viryaviin- very powerful; saubhadraft-the son of\n\n-Uttamau\n\nSubhadra; draupadeyiift-the sons of Draupadi; ca-and; sarve-all; evac er t ainly; mahii-rathiift- great chariot fighters.\n\nTRANSLATION\nThere are the m ighty Yudhamanyu, the very powerful Uttamauja, the\nson of Subhadra and the sons of Draupadi. All these warriors are great\nchariot fighters.\nTEXT 7\n\n� ij fcrtm � �m ��� 1\n· :..t. __...A � \"\n�\n-:::tili!Li l{ll' �� �� � , ..�� utt �II \\911\n•\n\nasmiikarh tu visi§tii ye\ntiin nibodha dvijottama\nniiyakii mama sainyasya\nsarhjiiiirtharh tiin bravimi te\nasmiikam-our; tu-but; viSi§tiift-especially powerful; ye-those; tanthem; nibodha-just take note, be informed; dv ijottama- the best of the\n\nbriihmarws; niiyakiift- c aptains; mama-my; sainyasya-of the soldiers;\nsarhj n ii-ar th am-for information; tiin-them; bravimi-1 am speaking; teyour.\n\nTRANSLATJON\n0 best of the brahmaQ.as, for your information, let me tell you about\n\nthe captains who are especially qualified to lead my military force.\n\nTEXT 8\n\n�lftq{� �� i1J� (tntffi'!il�: I\n\n3l�� fcr�� �a:Rl«t�ill =i{ II� II\n\n'\n\nI\n\n.c\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0067": "38\n\nBhagavad-gita As It Is\n\n- [Ch. l\n\nbhaviin bhi§mas ca karr-as ca\nkrpas ca samitinjayafl\nasvatthiimii vikarr-as ca\nsaumadattis tathaiva ca\nbhaviin- y ourself; bh i§ ma\"{l -Grandf ather Bhillma; ca- also; karr-aflKar� a; ca-and; k,1pa\"{l - Krpa; ca-and;samitinjayafl-always victorious in\nbattle;\n\nasvatthiimii-Asvatthama;\n\nvikarr-afl- VikarJ)a;\n\nca-as\n\nwell\n\nas;\n\nsaumadattifl-the son of Somadatta; tathii-and as; eva-certainly; ca- and.\nTRANSLATION\nThere are personalities like yourself, Bhi�ma, Karpa, Krpa, Asvatthama,\nVikarl)a and the son of Somadatta called Bhurisrava, who are always victorious in battle.\nPURPORT\nDuryodhana mentioned the exceptional heroes in the battle, all of whom\nare ever-victorious. Vikarl)a is the brother of Duryodhana, Asvatthama is\nthe son of Drol)acarya, and Saumadatti, or Bhurisrava, is the son of the\nKing of the Bahlikas. Karl)a is the half brother of Arjuna, as he was born of\nKunti before her marriage with King Pal)<;lu. Krpacarya married the twin\nsister of Drol)acarya.\n\nTEXT 9\n\n\\\n\n� � if{C(:· � �� �:m:J\\ft�r: I\nII II\nW:O \"\"I:\n� �i:fc1ftll(�: II� II\nRLI\n\nanye ca bahavafl siirii\nmad-arthe tyakta-jivitiifl\nniinii-sastra-praharar-afl\nsarve yuddha-visiiradiifl\nanye-many others; ca- also; b ahavafl- in great numbers; siiriifl-heroes;\nmad-arthe-for my sake; tyakta-jivitii�-prepared to risk life; nan ii- many;\n\nsastra- w eapons; prah arar- ii�- equipped with; sarve-all of them;yuddhabattle; viSaradii�-experienced in military science.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0068": "Text 10]\n\nObserving the Armies on the Battlefield of Kuruk�etra\n\n39\n\nTRANSLATION\nThere are many other heroes who are prepared to lay down their lives for\nmy sake. All of them are well equipped with different kinds of weapons,\nand all are experienced in military science.\nPURPORT\nAs far as the others are concerned-like Jayadratha, Krtavarma, Salya,\n\netc.-all are determined to lay down their lives for Duryodhana's sake. In\nother words, it is already concluded that all of them would die in the\nBattle of Kuruk�etra for joining the party of the sinful Duryodhana.\n\nDuryodhana was, of course, confident of his victory on account of the\n\nabove-mentioned combined strength of his friends.\n\nTEXT 10\n\n3(q�1a ij��·• il't �� 1\n1Rm f€�G\\� 'ff il't ll'l+rrmf� II �\n\no\n\nIl\n\naparyiiptam tad asmiikam\n\nbalam bhi§miibhirak§itam\n\nparyiiptam tv idam ete§iirh\n\nbalam bhimiibhirak§itam\n\naparyiiptam-immeasurable;\n\ntqt- that;\n\nasmiikam-of\n\nours;\n\nbalam­\n\nstrength; bhi§ma- by Grandfather Bhl�ma; abhirak§itam-perfectly protected; paryiiptam-limited; tu- but; idam-all these; ete§iim-of the Pal).(,iavas;\n\nbalam-strength; bhima-by Bhima; abhirak§itam-carefully protected.\nTRANSLATION\n\nOur strength is immeasurable, and ·we are perfectly protected by Grand­\n\nfather Bhi�ma, whereas the strength of the P�c;lavas, carefully protected\n\nby Bhima, is limited.\nPURPORT\nHerein an estimation of comparative strength is made by Duryodhana.\nHe thinks that the strength of his armed forces is immeasurable, being\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0069": ",.\n\nBhagavad-gita As It Is\n\n40\nspecifically protected\n\n[Ch . �\n\nby the most experienced general, Grandfather\n\nBhi�ma. On the other hand, the forces of the Pa��avas are limited, being\nprotected by a less experienced general, Bhima, who is like a fig in the\npresence of Bhi�ma. Duryodhana was always envious of Bhima because\nhe knew perfectly well that if he should die at all, he would only be killed\nby Bhima. But at the same time, he was confident of his victory on account\nof the presence of Bhi�ma, who was a far superior general. His conclusion\nthat he would come out of the battle victorious was well ascertained.\n\nTEXT ll\n\n3Ttf� ;:r �! �lit•t¥4ct�n 1\n�ij·llCR{: � � ft: 11��11\nayane§U ca sarve§u\nyathii-bhiigam avasthitii�\nbhi§mam eviibhirak§antu\nbhavanta� sarva eva hi\nayane§u-in the strategic points; ca-also; sarve§u -everywhere; yathiibhiigam-as they are differently arranged; avas thitii�- situated; bhi§mamunto Grandfather Bhi�ma; eva - certainly; abhi rak � a n tu- supp o rt may be\ngiven; bhavanta�-all of you; sarve-respectively; eva\"- certainly; hi-and\nexactly.\nTRANSLATION\nNow all of you must give full support to Grandfather Bhi�ma, standing\nat your respective strategic points in the phalanx of the army.\nPURPORT\nDuryodhana, after praising the prowess of Bhi�ma, further considered\nthat others might think that they had been considered less important, so\nin his usual diplomatic way, he tried to adjust the situation in the above\nwords. He emphasized that Bhi�madeva was undoubtedly the greatest\nhero, but he was an old man, so everyone must especially think of his\n. protection from all sides. He might become engaged in the fight, and the\nenemy might take advantage of his full engagement on one side. Therefore,\n\n,..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0070": ", _,.\n\nText 12]\n\nObserving the Armies on the Battlefield of Kurulq;etra\n\nf:\\.�\n\n41\n\nit was important that other heroes would not leave their strategic positions\n\nand allow the enemy to break the phalanx. Duryodhana clearly felt that\n\n·\n\nthe victory of the Kurus depended on the presence of Bhi�madeva. He was\n\nconfident of the full support of Bhi�madeva and Dro�acarya in the battle\nbecause he well knew that they did not even speak a word when Arjuna's\nwife Draupadi, in her helpless condition, had appealed to them for justice\n\nwhile she was being forced to strip naked in the presence of all the great\ngenerals in the assembly. Although he knew that the two generals had\n\nsome sort of affection for the Piii).Qavas, he hoped that all such affection\n\nwould now be completely given up by them, as was customary during the\n\ngambling performances.\n\nTEXT 12\n.\n\n·('\n\ni'i(fl+i(! I\n� (Ht�it ..('i �:t: ���\n\nfw.l��N: �i �it st(ttqqrt_ll����\ntasya saiijanayan har§arh\nkuru-vrddhaft pitiimahaft\nsirhha-riiidarh vinadyoccaift\nsankharh dadhmau pratiipaviin\ntasya- his; saiifanayan-increasing; har§am- cheerfulness; kuru-vrddhaft\n\n-the grandsire of the Kuru dynasty (Bhi�ma); pitiimahaft-the grandfather; si rh ha-niidam- roaring sound, like a lion; vinadya- vibrating; uccaift\n-very\n\nloudly;\n\nsm i kham- conchshell; dadhmau-blew; pratiipavii n- the\n\nvaliant.\n\nTRANSLATION\n\n_,\n\nThen Bhit�ma, the great valiant grandsire of the Kuru dynasty, the\n,\ngrandfather of the fighters, blew his conchshell very loudly like the sound\nof a lion, giving Duryodhana joy.\nPURPORT\nThe grandsire of the Kuru dynasty could understand the inner meaning\n\nof the heart of his grandson Duryodhana, and out of his natural compassion\nfor him he tried to cheer him by blowing his conchshell very loudly,\n\nbefitting his position as a lion. Indirectly, by the symbolism of the\n\n. .\n\nI\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0071": ". .. ;�_.\n· ''t\n\n:J ' . - ·\n'\" '·j·.·,\n\n· .\n\n42\n\n[Ch. 1\n\nBhagavad-gita As It Is\n\n·\\·,\n\nconchshell, he informed his depressed grandson Duryodhana that he had\nno chance of victory in the battle, because the Supreme Lord Kr�!la was\non the other side. But still, it was his duty to conduct the fight, and no\npains would be spared in that connection.\n\nTEXT 13\n·. .\n\n�it� �� 1fUP:fi'1Ch•�:\n\n�:\nI\nn:a�J:Jnn:a-n=r ij' fd$({Q�TS� ����\n\n111\n\ntatafl, sahkhiis ca bheryas ca\npm;wviinaka-go mukhiifl,\n\n'. •\n\nsahasaiviibh yahanyanta\nsa sabdas tumulo 'bhavat\ntatafl,- thereafter; smikhiifl,- conchshells; ca- also; bheryafl,- bugles; caand; partava iinaka- tru mpets and drums; go-mukhiifl, horns; sahasii-all of\n-\n\n-\n\na sudden; eva- certainl y; abhyahanyanta-being simultaneously sounded;\n\nsafl,- that; sabdafl,- combined sound; tumulafl,- tu multuous; abhavat-became.\nTRANSLATION\nAfter that, the conchshells, bugles, trumpets, drums and horns were all\nsuddenly sounded, and the combined sound was tumultuous.\n\nTEXT 14\n\n��(�i*ti l{{ftr � mm 1\nl{T�: ���qt�'e:l{�: I �� II\n\n�:\n\ntatafl, svetair hayair yukte\nmahati syandane sthitau\n·miidhavafl, piirtf}.avas caiva\ndivyau sankhau pradadhmatufl,\n\n.\n\ntatafl,- thereafter; svetaifl,-by white; hayaifl,- horses; yukte- be ing y oked\n\nwith;\n\nmahati-in\n\nthe\n\ngreat;\n\nsyandane- chariot;\n\nsthitau-so situated;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0072": "Text 15]\n\nObserving the Armies on the Battlefield of Kuruk�etra\n\n43\n\nmiidhava[l,-Kr�I).a (the husband of the goddess of fortune); piir4ava[l,Arjuna (the son of Pal).t;iu); ca-also; eva-certainly; divyau- transcendental;\n\nsankhau- conchshells; pradadhmatu[l,- sounded.\nTRANSLATION\nOn the other side, both Lord Kr!JI).a and Arjuna, stationed on a great\nchariot drawn by white horses, sounded their transcendental conchshells.\nPURPORT\nIn contrast with the conchshell blown by Bhi�madeva, the conchshells\nin the hands of Kr��a and Arjuna are described as transcendental. The\nsounding of the transcendental conchshells indicated that there was no\nhope of victory for the other side because Kr�I).a was on the side of the\nPal).t;lavas. ]ayas tu piir{iu-putriirtiirh\n\nye§iim pak§e janiirdana[l,. Victory is\n\nalways with persons like the sons of Pa��u because Lord Kr��a is associated with them. And whenever and wherever the Lord is present, the\ngoddess of fortune is also there because the goddess of fortune never lives\nalone without her husband. Therefore, victory and fortune were awaiting\nArjuna, as indicated by the transcendental sound produced by the conchshell of Vi��u, or Lord Krwa. Besides that, the chariot on which both the\nfriends were seated was donated by Agni (the fire-god) to Arjuna, and this\nindicated that this chariot was capable of conquering all sides, wherever it\nwas drawn over the three worlds.\n\nTEXT 15\n•\n\nft\"' :... �\n\n•\n\n1ft� �t(Cfi�h ���� �: I\n\n� �\"l{l �h[l��tt if44Cfi44t ii\\(((: II �'-\\II\npiincajanyarh h!§ikeso\ndevadattam dhananja,ya[l,\npaur{irarh dadhmau mahii-sankharh\nbhima-karmii vrkodara[l,\npiincajanyam-the conchshell named Paficajanya; hr§ikesa[l,- Hr�ikesa\n(Kr�I).a, the Lord who directs the senses of the devotees); devadattam-the\nconchshell named Devadatta; dh ananjaya [!, - Dhanafijaya (Arjuna, the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0073": "'\n\n44\n\n/\n\nBhagavad-gita As It Is\n\n[Ch. l\n\nwinner of wealth); p au pp ram- the conch named Pam:u;lram; dadhmaublew; mahii-sankham-the terrific conchshell; bhima-karmii-one who performs Herculean tasks; vrk odarafl.\n\n-\n\nthe voracious eater (Bmma).\n\nTRANSI.ATION\nThen, Lord Kr�J}.a blew His conchshell, called Paiicajanya; Arjuna blew\nhis, the Devadatta; and Bhima, the voracious eater and performer of\nHerculean tasks, blew his terrific conchshell called PauJ}.c;lram.\n\nPURPORT\nLord Kr�!ia is referred to as Hr�ikesa in this verse because He Is the\nowner of all s.enses. The living entities are part and parcel of Him, and,\ntherefore, the senses of the living entities are also part and parcel of His\nsenses. The impersonalists cannot account for the senses of the living\nentities, and therefore they are always anxious to describe all living entities\nas sense-less, or impersonal. The Lord, situated in the hearts of all living\nentities, directs their senses. But, He directs in terms of the surrender of\nthe living entity, and in the case of a pure devotee He directly controls the\nsenses. Here on the Battlefield of Kuruk�etra the Lord directly controls\nthe transcendental senses of Arjuna, and thus His particular name of\nHr�ikesa. The Lord has different names according to His different activities.\nFor example, His name is Madhusiidana because He killed the demon of\nthe name Madhu; His name is Govinda because He gives pleasure to the\ncows and to the senses; His name is Vasudeva because He appeared as the .\nson of Vasudeva; His name is Devaki-nandana because He accepted Devaki\nas His mother; His name is Yasoda-nandana because He awarded His childhood pastimes to Yasoda at Vrndavana; His name is Partha-sarathi because\nHe worked as charioteer of His friend Arjuna. Similarly, His name is\nHr�ikesa because He gave direction to Arjuna on the Battlefield of Kuruk�etra.\nArjuna is referred to as Dhanafijaya in this verse because he helped his\nelder brother in fetching wealth when it was required by the King to make\nexpenditures for different sacrifices. Similarly, Bhima is known as V rkodara because he could eat as voraciously as he could perform Herculean\ntasks, such as killing the demon Hi�imba. So, the particular types of\nconchshell blown by the different personalities on the side of the Pii!J.�avas,\nbeginning with the Lord's, were all very encouraging to the fighting soldiers.\nI·\n\nOn the other side there were no such credits, nor the presence of Lord\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0074": "!\n\nTexts 16-18] Observing the Armies on the Battlefield of Ku�k�etra 45\n\n'\n\n�\na•- '\n\nKr�l).a, the supreme director, nor that of the goddess of fortune. So, they\n\nwere predestined to lose the battle-and that was the message announced\nby the sounds of the conchshells.\n\nTEXTS 16-18\n\n�fm mfT ��'f��T ��-TfJR: I\n��: ���� t!�flr1{fur�qCfi1 II � � II\n\"\nl�llltlO:Sft :q 'i\"{R�: I\n��� q�'{tii:f{�t: r-\"Z!�T felm� �Rttffi��: II �\\911\n�) if�� ���n 'lNt�1tRI- 1\n�\n�rfl�� '\\\"�Till�: �tr�J!: 'l�'l� II � � II\nanantavijayarh riijii\nkunti-putro yudhi§thira�\nnakula� sahadevas ca\nsugho§a-martipu§pakau\nkiisyas ca parame§viisa�\nsikhar4i ca mahii-ratha�\ndhr§tadyumno viriitas ca\nsiityakis ciipariijita�\ndrupado draupadeyiis ca\nsarvasa� prthivi-pate\nsaubhadras ca mahii-biihu�\nsankhiin dadhmu� prthak prthak\nanantavijayam-the conch named Anantavijaya; riijii'-the king; kunti­\n\nput ra�-the son of Kunfi; yudhi§thira�- Yudhi�thira; nakula�-Nakt,lla;\n\nsahadeva�- Sahadeva; ca-and; sugho§a-martipu§pakau-the conches named\nSugho�a and Mal).ipuwaka; kiisya�-the King of KaSi (Variil).as1); ca-and;\n\nparame§viisa�-the great archer; sikhartpi� Sikhai).Qi; ca- al so; mahii-ratha�\n\n-one\n\nwho can fight alone against thousands; dhntadyumna�Dhr��adyumna (the son of King Drupada); viriita�- Vira�a (the prince who\n\ngave shelter to the Pal).t;lavas while they were in disguise); ca -also; siityak*\n-Satyaki (the same as Yuyudhana, the charioteer of Lord Kr�IJ.a); ca -a nd ;\n\naparii.jita�-who were never vanquished before; drupada�-Drupada, the\nKing of Paficala; draupadeyii.�-the sons of Draupadl; ca- also; sarvasaft-\n\n- �\n·\n\n�,�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0075": "Bhagavad-gita As It Is\n\n46\n\n'· .\n\n[Ch. 1.\n\nall; prthivi-pate-0 King; saubhadra.ft-the son of Subhadra (Abhimanyu);\nca-also;\n\nmahii-biihu�-greatly\n\narmed; sa l'i khiin-co nchshells; dadhrru.t�­\n\nblew; prthak p rthak-each 'separatelyTRANSLATION\nKing Yudhi�thira, the son of Kunti, blew his conchshell, the Anantavijaya, and N akula and Sahadeva blew the Sugho�a and Mat;iipu�paka. That\ngreat archer the King of Kasi, the great fighter Sikhap�i, Dhr�tadyumna,\n·\n\nI.\n\nVirata and the unconquerable Satyaki, Dmpada, the sons of Draupadf, and\nthe others, 0 King, such as the son of Subhadra, greatly armed, all blew\ntheir respective conchshells.\nPURPORT\n\nSaiijaya informed King Dhrtadi.�tra very tactfully that his unwise policy\nof deceiving the sons of Pap�u and endeavoring to enthrone his own sons\n\non the seat of the kingdom was not very laudable. The signs already\nclearly indicated that the whole Kuru dynasty would be killed in that\ngreat battle. Beginning with the grandsire, Bhi�ma, down to the grandsons\nlike Abhimanyu and others-including kings from many states of the world\n-all were present there, and all were doomed. Th� whole catastrophe was\ndue to King Dhrtara�tra, because he encouraged the policy followed by his\nsons.\nTEXT 19\n\n� �t;t ��Ot{lurf � 04�1(tt(( I\n\n;r�� 001 � Ps+t��9tiC(tl( II�� II\nsa ghp§o dhiirtarii§friiviim\nhrdayiin i vyadiirayat\nnabhas ca prthivim caiva\ntumulo 'bhyanuniidayan\nsa�-that ; gho§a�-vibratio n; dhiirtarii§friiviim-of the sons of Dhrtara�tra;\nhrdayiin i-hearts;\n\nvyadii rayat-shattered ;\n\nnabha�-the\n\nsky;\n\nca-also;\n\nprthivim-the surface of the earth; ca-also; eva certainl y; tumula�uproarious; abhyanuniidayan-by resounding.\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0076": "Text 20]\n\nObserving the Armies on the Battlefield of Kuruk�tra\n\n47\n\nTRANSLATION\nThe blowing of these different conchshells became uproarious, and thus,\nvibrating both in the sky and on the earth, it shattered the hearts of the\nsons of Dhrtara�tra.\nPURPORT\n\nWhen Bhl�ma and the others on the side of Duryodhana blew their\nrespective conchshells, there was no heart-breaking on the part of the\nPar;u;lavas. Such occurrences are not mentioned, but in this particular verse\nit is mentioned that the hearts of the sons of Dhrtara��ra were shattered by\nthe sounds vibrated by the Pal).gavas' party. This is due to the Pal).<;lavas and\ntheir confidence in Lord Kr�IJ.a. One who takes shelter of the Supreme\nLord has nothing to fear, even in the midst of the greatest calamity.\nTEXT 20\n\n3T� �QRJT'tf(ij((�(rtli��: I\n\n. '\"'\n�\n)t't� �m ���q� q\"Tlifl:\n\n1\n\n.. J>..'?kxt � tti<:Mflt<:\\+11( � II '( o II\natha vyavasthitiin dr§tvii\ndhiirtarii§triin kapi-dhvaja{l\npravrtte sastra-sampiite\ndhanur udyamya pii:r{iava{l\nhr§ikesarh tadii viihyam\nidam iiha mahi-pate\natha-thereupon; vyavasthi tan- situated; dr§tva-looking on; dhiirta­\n\nrii§triin- the sons of Dhrtara!l�ra; k api-dhvaja{l - one whose flag is marked\n\nwith Hanuman; prav rtte- while about to be engaged; sastra-sampate-the\n\narrows released; dha nu {l - bow; udyamya- after taking up; piir{iava{l - the\nson of Pal).gu (Arjuna); h nik esam-unto Lord Kn>IJ.a; tadii-at that time;\niikya m - words; idam-these; aha-said; mahi-pate-0 King.\n\nv\n\nTRANSLATION\n\n0 King, at that time Arjuna, the son of Pal).<}u, who was seated. in his\nchariot, his flag marked with Hanuman, took up his bow and prepared to\nshoot his arrows, looking at the sons of Dhrtara�tra. 0 King, Arjuna then\nspoke to Hr�lkesa [Kr�IJ.a] these words:\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0077": "··'\n\nBhagavad-gita As It Is\n\n48\n\n[Ch. l\n\nPURPORT\n\nThe battle was just about to begin. It is understood from the above\nstatement that the sons of Dhrtara�tra were m_ore or less disheartened by\nthe unexpected arrangement of military force by the Pli!J.�avas, who were\nguided by the direct instructions of Lord Kr�!la on the battlefield. The\nemblem of Hanuman on the flag of Arjuna is another sign of victory\nbecause Hanuman cooperated with Lord Rama in the battle between\nRli..ma and Rava!J.a, and Lord Rama emerged victorious. Now both Rama\nand Hanuman were present on the chariot of Arjuna. to help him. Lord\nKrwa is Rama Himself, and wherever Lord Rama is, His eternal servitor\nHanuman and His eternal consort Sita, the goddess of fortune, are present.\nTherefore, Arjuna had no cause to fear any enemies whatsoever. And above\nall, the Lord of the senses, Lord Kr�!J.a, was personally present to give him\ndirection. Thus, all good counsel was available to Arjuna in the.matter of\nexecuting the battle. In such auspicious conditions, arranged by the Lord\nfor His eternal devotee, lay the signs of assured victory.\n\nTEXTS 21-22\n\n�.rn:q 1\n��-tr � wr:r 'lrs� ll�tll\ntllt4�ijl�(liJst ��I¥41WICI��l'{ I\n�� ·� �4:oli¥4R+tfO(U1(11q� ����II\narjuna uviica\nsenayor ubhayor madhye\nratharh sthiipaya me'cyuta\nyiivad etiin nin\"k§e'harh\nyoddhu-kiimiin avasthitiin\nkair maya saha yoddhavyam\nasmin rara-samudyame\n\nrj\n\na rjuna� - A una; uviica- said; senay o � - of the armies; u b hayo� - of both\n\nthe parties; ma dhye- in between them; ratham-the chariot; sthiipayaplease keep; me- my; acyuta-0 infallible one; yiivat-as long as; etiin­\n\nall these; ni n\"k§e\n\n-\n\nmay look; aham-l; y o ddhu- k iimiin- des iring to fight;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0078": "-I\n\nTexts 21-22] Observing the Armies on the Battlefield of Kuru�etra\n\n49\n\navasthitiin-arrayed on the battlefield; kai[l-with whom; maya-by me;\nsaha-with;\n\nyoddhavyam-to\n\nfight\n\nwith; asmin-in\n\nthis; rara-strife;\n\nsamudyame-in the attempt.\n\nTRANSLATION\nArjuna said: 0 infallible one, please draw my chariot between the two\narmies so that I may see who is present here, who is desirous of fighting,\nand with whom I must contend in this great battle attempt.\n\nPURPORT\nAlthough Lord K.f�!la is the Supreme Personality of Godhead, out of\nHis causeless mercy He was engaged in the service of His friend. He\nnever fails in His affection for His devotees, and thus He is addressed\nherein as infallible. As charioteer, He had to carry out the orders of\nArjuna, and since He did not hesitate to do so, He is addressed as infallible.\nAlthough He had accepted the position of a charioteer for His devotee,\nHis supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hr�Ikesa, the Lord of the total senses. The\nrelationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render a service to the Lord, and,\nsimilarly, the Lord is always seeking an opportunity to render some service\nto the devotee. He takes greater pleasure in His pure devotee's assuming\nthe advantageous position of ordering Him than He does in being the giver\nof orders. As master, everyone is under His orders, and no one is above Him\nto order Him. But when he finds that a pure devotee is ordering _Him,\nHe obta,!ns transcendental pleasure, although He is the infallible master of\n\nall circumstances.\nAs a pure devotee of the Lord, Arjuna had no desire to fight with his\ncousins and brothers, but he was forced to come onto the battlefield by\nthe obstinacy of Duryodhana, who was never agreeable to any peaceful\nnegotiation. Therefore, he was very anxious to see who the leading\npersons present on the battlefield were. Although there was no question\nof a peacemaking endeavor on the battlefield, he wanted to see them again,\nand to see how much they were bent upon demanding an unwanted war.\n\nI\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0079": "50\n\nBhagavad-gita As It Is\n\n[Ch. 1 .\n\nTEXT 23\n\n�+flwtlif�ijst � �531' ij+fliffln I\n�� !i:itt f?f��\"rl61: II��II\nyotsyamiiniin avek§e 'harh\nya ete 'tra samiigatiift\ndhiirtarii§traJya durbuddher\nyuddhe priya-cikir§avaft\nyots yamiiniin-those who will be fighting; ave k §e-let me see; aham- I;\nye- who; e te- those; atra-here; samiigatiift- assembled; dhiirtarii§ trasyathe son of Dhrtara�tra; durbuddheft-evil-minded; yuddhe-i� the fight;\npri ya-well; c ik ir§avaft-wishing\n.\n\nTRANSLATION\nLet me see thdse who have come here to fight, wishing to please the\nevil-minded son of Dhrtara�tra.\nPURPORT\n\nIt was an open secret that Duryodhana wanted to usurp the kingdom of\nthe Pa!!-9-avas by evil plans, in collaboration with his father, Dhrtara�tra.\nTherefore, all persons who had joined the side of Duryodhana must have\nbeen birds of the same feather. Arjuna wanted to see them in the\nbattlefield before the fight was begun, just to learn who they were, but he\nhad no intention of proposing peace negotiations with them. It was also a\nfact that he wanted to see them to make an estimate of the strength\nwhich he had to face, although he was quite confident of victory because\nK.f�!la was sitting by his side.\n\nTEXT\n\n24\n\n��I\n\nlttt@:mr �'ttim �� lffi� ,\n���)�it' �� �l\"Et+t'l 11�\\lll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0080": "Text 25]\n\nObserving the Armies on the Battlefield of Kuruk�etra\n\n5J\n\nsaiijaya uviica\nevam ukto hr�ikeso\ngu{liihesena bhiirata\nsenayor ubhayor madhye\nsthiipayitvii rathottamam\nsaiijaya� -Safi.jaya; uviica-said; evam-thus; ukta�-addressed; hr�ikesa�\n-Lord Kr��a; gu{liikesena-by Arjuna; bhiirata-0 descendant of Bharata;\n\nsenayo� -of armies ; u bhayo� - ofboth;madhye-in the midst of;sthiipayitvii\n-by placing; rathottamam-the finest chariot.\nTRANSLATION\n\nSaiijaya said: 0 descendant of Bharata, being thus addressed by Arjuna,\nLord Kr�Qa drew up the fine chariot in the midst of the armies of both\nparties.\nPURPORT\nIn this verse Arjuna is referred to as Gu�akesa. Gu{liika means sleep, and\none who conquers sleep is called gu{liikesa. Sleep also means ignorance. So\nArjuna conquered both sleep and ignorance because of his friendship with\nKr��a. As a great devotee of Kr�!J.a, he could not forget Kr�l)a even for a\nmoment, because that is the nature of a devotee. Either in waking or in\nsleep, a devotee of the Lord can never he free from thinking of�!la's\nname, form, quality and pastimes. Thus a devotee of Kr��a can conquer.\nboth sleep and ignorance simply by thinking of Kr��a constantly. This is\ncalled Kr�rta consciousness, or samiidhi. As Hr�ikesa, or the director of the.\nsenses and mind of every living entity, Kr�l)a could understand Arjuna's\npurpose in placing the chariot in the midst of the armies. Thus He did so,\nand spoke as follows.\n\nTEXT 25\n\n�TU1SIQ(i(€H �qi ;q �\"tf�� I\n�\n\n�\n\n\"'\n\n� 'fl� q·�P.f'li•Q+ict€11��fit� ����II\nbhi§ma-drora-pramuhhata�\nsarve§iim ca mahik§itiim\nuviica piirtha pasyaitiin\nsamavetiin kuriin it'i\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0081": "f' �\n\n,,\n\nBhagavad-gita As It Is\n\n52\n\n[Ch. 1\n\nbhi§ma-Grandfather Bhi�ma;dro{la-the teacher Drol,la;pramukhata�in the front of; saroe§am-all; ca-also; mahik§itam-chiefs of the world;\nuvaca-said; partha-0 Partha (son of Prtha); pasya-just behold; etan-all\nof them; samavetan-assembled; kurnn-all the members of the Kuru\ndynasty; iti-thus.\nTRANSLATION\nIn the presence of Bhi�ma, Dror;ta and all other chieftains of the world,\nHr�ikesa, the Lord, said, Just behold, Partha, all the Kurus who are\nassembled here.\nPURPORT\nAs theSupersoul of all living entities, Lord Kr�I,la could understand what\nwas going on in the mind of Arjuna. The use of the word Hr�ikesa in this\nconnection indicates that He knew everything. And the word Partha, or\nthe son of Kunti or Prtha, is also similarly significant in reference to Arjuna.\n·\n\nAs a friend, He wanted to inform Arjuna that because Arjuna was the son\nof Prtha, the sister of His own father Vasudeva, He had agreed to be the\ncharioteer of Arjuna. Now what did Kr�l).a mean when He told Arjuna to\n\"behold the Kurus\"? Did Arjuna want to stop there and not fight? Kr�l).a\nnever expected such things from the son of His aunt Prtha. The mind of\nArjuna was thus predicated by the Lord in friendly joking.\n\nTEXT 26\n\n�m�·Htt-:�: f'f<t;:r� fq6t+i{TW{ I\n�\n�\n�\n31t*41til•+ildel•��'mi'P�\n���� I\n�m� (tWi��lr')dtfn �� 11\n\ntatrapasyat sthitan partha�\npitfn atha pitamahan\nacaryan matulan bhrotfn\nputran pautran sakhirits tatha\nsvasuran suhrdas caiva\nsenayor ubhayor api\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0082": ".\n\n'>...\n\nText 27]\n\nObserving the Armies on the Battlefield of Kuruk�etra\n\n53\n\ntatra-there; apasyat-he could see; sthitan-stai).ding; partha[l-Arjuna;\npitfn-fathers; atha-also; pitamahan-grandfathers; acaryan-teachers;\nmatulan-maternal uncles; bhratfn-brothers ;putran-sons ;pautran-grandsons; sakhin-friends; tatha-too; svasuran-fathers-in-law; suhrdaf!.-wellwishers;ca-also; eva-certainly; senayo[l-of the .armies; ubhayo[l-of both\nparties; api-including.\n\nTRANSLATION\nThere Arjuna could see, within the midst of the armies of both parties,\nhis fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his father-in-law and well-wishers-all present there.\n\nPURPORT\n\nOn the battlefield Arjuna could see all kinds of relatives. He could see\npersons like Bhiirisrava,,who were his father's contemporaries, grandfathers\nBhi�rna and Somadatta, teachers like Drol)acarya and Krpacarya, maternal\nuncles like Salya and Sakuni, brothers like Duryodhana, sons like Lak�mal)a,\nfriends like ASvatthama, well-wishers like Krtavarma, etc. He could see\nalso the armies which contained many of his friends.\n\nTEXT 27\n\nQTPQlft�\"tf � �'}.:�: ��q-;:����� I\niJqtfT\n\nw;rrm) fcr��A't�¥4i1CI1<r_ II �\\9 II\ntan samik§ya sa kaunteya[l\nsarvan bandhiin avasthitan\nkrpaya parayavi§to\nvi§idann idam abravit\n\ntan-all of them; samik§ya-after seeing; safl-he; kaunteya[l-the son of\nKunti;sarvan-all kinds of; bandhiin-relatives;avasthitan-situated; kpaya\n\n-by compassion; paraya-of a high grade; avi§taf!.-overwhefmed by;\nvi§idan-while lamenting; idam-thus; abravit-spoke.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0083": ".\\\n\n54\n\nBhagavad-glta As It Is\n\n[Ch. 1\n\nTRANSLATION\nWhen the son of Kunti, Arjuna, saw all these different grades of friends\nand relatives, he became overwhelmed with compassion and spoke thus:\n\nTEXT 28\n\n�ro�l\nq� �;f i't1JT � qqft� I\nMQ � trmtOr i� � m�R£ ������\narjuna uviica\ndntvemam svajanam krHw\nyuyutsum samupasthitam\n\nsidanti mama giitriir-i\n\nmukham ca pariSu§yati\narjuna[t-Arjuna; uviica-said; dr§tvii-after seeing; imam-all these; svajanam-kinsmen; kr§r-a-0 Kn;Qa; yuyutsum-all in fighting spirit; samupasthitam-all present;sidanti-quivering; mama-my;giitriipi-linibs of the\nbody; mukham-mouth; ca-also; pariSu§yati-drying up.\nTRANSLATION\nArjuna said: My dear Kr�J).a, seeing my friends and relatives present\nbefore me in such a fighting spirit, I feel the limbs of my body quivering\n.\n\nand my mouth drying up.\n\nPURPORT\n\nAny man who has genuine devotion to the Lord has all the good qualities which are found in godly persons or in the demigods, whereas the\nnondevotee, however advanced he may be in material qualifications· by\neducation and culture, lacks in godly qualities. As such, Arjuna, just after\nseeing his kinsmen, friends and relatives on the battlefield, was at once\noverwhelmed by compassion for them who had so decided to fight amongst\nthemselves. As far as his soldiers were concerned, he was sympathetic from\nthe beginning, but he felt compassion even for the soldiers of the opposite\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0084": "Observing the Armies on the Battlefield of Kuru�etra\n\nText 29 J\n\n55\n\nparty, foreseeing their imminent death. And so thinking, the limbs of his\nbody began to quiver, and his mouth became dry. ·He was more or less\nastonished to see their fighting spirit. Practically the whole community,\nall blood relatives of Arjuna, had come to fight with him. This over-.\nwhelmed a kind devotee like Arjuna. Although it is not mentioned here,\n\nrj\n\nstill one can easily imagine that not only were A una 's bodily limbs\nquivering and his mouth drying up, but that he was also crying out of\ncompassion. Such symptoms in\n\nArj una were not due to weakness but to\n\nhis softheartedness, a characteristic of a pure devotee of the Lord. It is said\ntherefore:\n\nyasyiisti bhaktir bhagavaty akincanii\nsarvair gurais tatra samiiste surii�\nhariiv abhaktasya kuto mahad-gurii\nmano-ratheniisati dhiivato bah*\n\"One who has unflinching devotion for the Personality of Godhead has all\nthe good qualities of the demigods. But one who is not a devotee of the\nLord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by\nthe glaring material energy.\" (Bhiig. 5.18.12)\n\nTEXT 29\n\n�?I� �{ 'r i\\\"1{{�� �� I\ntfTU�'T� �«� ��� m�� II ':{ � II\nvepathus ca sarire me\nroma-har�as ca jiiyate\ngiir�ivarh srarhsate hastiit\ntvak caiva paridahyate\nvepathu�- trembling of the body; ca-also; sarire-on the body; m e- my;\nro m a har�a�- standing of hair on end; ca-also; jiiyate-is taking place;\ngiir�ivam the bow of Arj una; srarhsate-is slipping; hastiit-from the hands;\ntvak-;-skin; ca-also; eva-certainly; paridahyate- burning.\n-\n\n-\n\nTRANSLATION\nMy whole body is trembling, and my hair is standing on end. My bow\nGa.;u.fiva is slipping from my hand, and my skin is burning.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0085": "r\n\n\\·I\n\n�\n\nf'\n\nBhagavad glta As It Is\n\n56\n\n[Ch. l\n\n-\n\n,'-\n\nPURPORT\n\nThere are two kinds of trembling of the body, and two kinds of stand,,\n\n. ings of the hair on end. Such phenomena occur either in great spiritual\necstasy or out of great fear under material conditions. There is no fear in\ntranscendental realization. Arjuna 's symptoms in this situation are out of\nmaterial fear-namely, loss of life. This is evident from other symptoms\nalso; he became so impatient that his famous bow Ga!l9iva was slipping\nfrom his hands, and, because his heart was burning within him, he was\nfeeling a burning sensation of the skin. All these are due to a material\nconception of life.\n\nTEXT 30\n\n;r :q �)l:ffi�� ir'Rl'Tcr :q i{ �: I\n\n��R :q q�41 f¥1 fertR'TmR �II�\n\no\n\n11\n\n,.\n\nna ca saknomy avasthiiturh\nbhramativa ca me mana[l\nnimittiini ca pasyiimi\nviparitiini �esava\nna-nor; ca-also; saknomi-am I able; avasthiitum-to stay; bhramati­\n\nforgetting; iva-as; ca-and; me-my; mana[l-mind; nimittiini-causes; caalso; pasyiimi-1 foresee; viparitiini-just the opposite; kdava-0 killer of\nthe demon KeSi (Kr�!la ).\nTRANSLATION\nI am now unable to stand here any longer. I am forgetting myself, and\n\nmy mind is reeling. I foresee only evil, 0 killer of the KeSi demon.\nPURPORT\n\nDue to his impatience, Arjun a was unable to stay on the battlefield, and\nhe was forgetting himself on account of the weakness of his mind. Excessive attachment for material things puts a man in a bewildering condition of existence. Bhayarh dvitiyiibhinivesata[l: such fearfulness and loss\nof mental equilibrium take place in persons who are too affected by\n\n,,\n\n·,,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0086": "-\n\n'\"j\n\nI,\n,..�\n\nText 31]\n\nObserving the Armies on the Battlefield of Kuruk!;!etra\n\n57\n\nmaterial conditions. Arjuna envisioned only unhappiness in the battlefield-he would not be happy even by gaining victory over the foe. The\nword nimitta is significant. When a man sees only frustration in his expectations, he thinks, \"Why am I here?\" Everyone is interested in himself\nand his own welfare. No one is interested in the Supreme Self. Arjuna is\nsupposed to show disregard for self-interest by submission to the will o f\nKr�!J.a, who i s everyone's real self-interest. The conditioned soul forgets\nthis, and therefore suffers material pains. Arjuna thought that his victory\nin the battle would only be a cause of lamentation for him.\n\nTEXT 31\n\nrr � ����� �en �;r��� 1\n\nrr � �q � rr � u�l( ��������\nna ca sreyo 'nupasyiimi\nhatvii svajanam iihave\nna kiiftk§e vijayam kmw\nna ca riijyam sukhiini ca\nna nor; ca also; sreya{l-good; anupasyiimi-do I foresee; hatvii-by\n-killing; s vaja n am -own kinsmen; iihave-in the fight; na-nor; k iihk§e-do\n-\n\n-\n\nI desire; pijayam- victory; krnw-0 Krwa; na-nor; ca\n\n-\n\ndom; sukhiini- happiness thereof i ca-also.\n\nalso; r ii jyam\n\n-\n\nking­\n\nTRANSLATION\nI do not see how any good can come from killing my own kinsmen in\nthis battle, nor can I, my dear Kr!;!Q.a, desire any subsequent victory, kingdom, or happiness.\nPURPORT\nWithout knowing that one's self-interest is in Vi�!J.U (or Kr�!la ), conditioned souls are attracted by bodily relationships, hoping to be happy in\nsuch situations. Under delusion, they forget that Kr�!la is also the cause\nof material happiness. Arjuna appears to have even forgotten the moral\ncodes for a k§atriya. It is said that two kinds of men, namely the k§atriya\nwho dies directly in front of the battlefield under Kr�!la 's personal orders\n\n,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0087": "58\n\nBhagavad-g1ta As It Is\n\n[Ch,l\n\nand the person in the renounced order of life who is absolutely devoted to\nspiritual culture, are eligible to enter into the sun-globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his\nrelatives. He thought that by killing his kinsmen there would be no happiness in his life, and therefore he was not willing to fight, just as a person\nwho does not feel hunger is not inclined to cook. He has now decided to\ngo into the forest and live a secluded life in frustration. But as a k§atriya,\nhe requires a kingdom for his subsistence, because the k§atriyas cannot\nengage themselves in any other occupation. But Arjuna has had no kingdom. Arjuna's sole opportunity for gaining a kingdom lay in fighting with\nhis cousins and brothers and reclaiming the kingdom inherited from his\nfather, which he does not like to do. Therefore he considers himself fit\nto go to the forest to live a secluded life of frustration.\n\nTEXTS 32-35\n\nft ;ft �f{;r �a: it .U�1ffir;r �I\n� �Tf� �) u�ir.UtTT: �:q II�� II\n'\"' �\nt:.\nij�S�·�qQT�SfiOif��\nCf�i!ll ...,._...\n�., . . ;r:q I\n�T;;rt: f�: ����iii' :q fq�mf{t: II ��\n'\"'\n\n•\n\n�n��:�:�:�� 1\n�Ti${ ��rilr mr)sftt ��� II �\\Ill\nmq��tr�m: tt��'T�\n� ��: etrr 3ftftr: �� II ��II\nkim no riijyena govinda\nkim bhogair jivitena vii\nye§iim arthe kiink§itam no\nriijyam bhogiifl sukhiini ca\nta ime'vasthitii yuddhe\nprii!liims tyaktvii dhaniini ca\niiciiryiifl pitarafl putriis\ntathaiva ca pitiimahiifl\nmiituliifl svasuriifl pautriifl\nsyiiliifl sambandhinas tathii\netiin na hantum icchiimi\nghnato 'pi madhusiidana·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0088": "Texts 32-35] Observing the Armies on the· Battlefield of Kuru�etra 59\n\napi trailokya-riijyasya\nheto� kirh nu mahi-krte\nnihatya dhiirtarii�{riin na�\nkii priti� syiij janiirdana\n\nkim-what\nKr�!la; kim\n\n-\n\nuse;\n\nna�- to\n\nus;\n\nriijyena-is\n\nthe kingdom; govinda-0\n\nwhat; b h o gai�-enjoyment; jiv ite na-by living; vii-either;\n\nye�am-for whom; arthe-for the matter of; kiink�itam-desired;na�-our;\n\nrajyam-kingdom; bhogii�-material enjoyment; sukhiini-all happiness; ca\n-also; te-all of them; ime-these; avas thita�-situated; yuddhe- in this\nbattlefield; praran-lives; tyaktvii-giving up; dhaniin i-riches; ca-also;\nacarya�-teachers; pitara�- fathers; putra�-sons; tathii-as well as; evacertainly; ca-also; pitamahii�-grandfathers; miitula�-maternal uncles;\nsvasura�-fathers-in-law; pautrii�-grandsons;syalii�-brothers-in-law; sam­\n\nb andhina�- relatives;tatha-as well as; etiin-all these;na-never; hantumfor killing; icchiimi-do I wish; ghnata�-being killed; api-even; madhu­\n\nsiidana-0 killer of the demon Madhu (Kr�!la); ap i-even if; t ra il okya- of\nthe three worlds; rajy asya-of the kingdoms; het o �-in exchange; kimwhat to speak of; nu-only; mahi krte-for the sake of earth;nihatya-by\n-\n\nkilling; dh artarii§f ran-the sons of Dhrtara�tra;na�-our;kii-what;priti�pleasure;syat-will there be;jan ar dana-0 maintainer of all living entities.\nTRANSLATION\n\n0 Govinda, of what avail to us are kingdoms, happiness or even life\nitself when all those for whom we may desire them are now arrayed in\nthis battlefield? 0 Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all\nrelatives are ready to give up their lives and properties and are standing\nbefore me, then why should I wish to kill them, though I may survive? 0\nmaintainer of all creatures, I am not prepared to fight with them even in\nexchange for the three worlds, let alone this earth.\nPURPORT\n\nArjuna has addressed Lord Kr�!la as Govinda because Kr�!la is the object\nof all pleasures for cows and the senses. By using this significant word,\nArjuna indicates what will satisfy his senses. Although Govinda is not\nmeant for satisfying our senses, if we try to satisfy the senses of Govinda\nthen automatically our own senses are satisfied. Materially, everyone wants\nto satisfy his senses, and he wants God to be the order supplier for such\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0089": "I'\n\nBhagavad-gita As It Is\n\n60\n\n[Ch. 1\n\nsatisfaction. The Lord will satisfy the senses of the living entities as much\nas they deserve, but not to the extent that they may covet. But when one\ntakes the opposite way-namely, when one tries to satisfy the senses of\nGovinda without desiring to satisfy one's own senses-then by the grace of\nGovinda all desires of the living entity are satisfied. Arjuna 's deep affection\nfor community and family members is exhibited here partly due to his\nnatural compassion for them. He is therefore not prepared to fight.\nEveryone wants to show his opulence to friends and relatives, but Arjuna\nfears that all his relatives and friends will be killed in the battlefield, and\nhe will be unable to share his opulence after victory. This is a typical\ncalculation of material life. The transcendental life is, however, different.\nSince a devotee wants to satisfy the desires of the Lord, he can, Lord\n'\nwilling, accept an kinds of opulence for the service of the Lord, and if the\nLord is not willing, he should not accept a farthing. Arjuna did not want\nto kill his relatives, and if there were any need to kill them, he desired that\nKr�!la kill them personally. At this point he did not know that Kr�!la had\nalready killed them before their coming into the battlefield and that he\nwas only to become an instrument for Kr�J)a. This fact is disclosed in\nfollowing chapters. As a natural devotee of the Lord, Arjuna did not like\nto retaliate against his miscreant cousins and brothers, but it was the Lord's\nplan that they should all be killed. The devotee of the Lord does not\nretaliate against the wrongdoer, but the Lord does not tolerate any mischief\ndone to the devotee by the miscreants. The Lord can excuse a person on\nHis own account, but He excuses no one who has done harm to His\ndevotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.\n\nTEXT 36\nII I\n\nII\" -1\n\nI�((�'rti�� �n;mr��: I\n�\n\n.\n\n.\n\n�\n\n-\n\nQ\"\"'\"�liSf t'\"\nt \"'\"t � �� �TijU��Ti=� I\n\n� ft: �� � ijf�;r: � lO''iftf II�� It\npiipam eviisrayed asmiin\nhatvaitiin iitatiiyinafl\ntasmiin niirhii vayam hantum\ndhiirtarii§triin svabiindhaviin\nsvajanam hi katham hatvii\nsukhinafl syiima miidhava\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0090": "�,.\n\nText 36]\n\nObserving the Armies on the Battlefield of Kuru�etra\n\n61\n\npiipam-vices; eva-certainly; iisrayet-must take upon; asmiin-us; hatvii\n-by killing; etiin-all these; iitatiiyina�-aggressors; tasmiit-therefore; nanever; arhii�-deserving; vayam-us; hantum-to kill; dhiirtarii§triin-the sons\nof Dhrtara�tra; svabiindhaviin-along with friends; svajanam-kinsmen; hicertainly; katham-how; hatvii-by killing; sukhina�-happy; syiima-become; miidhava-0 Kr�!J.a, husband of the goddess offortune.\nTRANSLATION\nSin will overcome us if we slay such aggressors. Therefore it is not\nproper for us to kill the sons of Dhrtara�tra and our friends. What should\nwe gain, 0 Kr�r;ta, husband of the goddess of fortune, and how could we\nbe happy by killing our own kinsmen?\nPURPORT\n\nAccording to Vedic injunctions there are six kinds of aggressors:\n\nI) a\n\npoison giver, 2) one who sets fire to the house, 3) one who attacks with\ndeadly weapons, 4) one who plunders riches, 5) one who occupies another's\nland, and 6) one who kidnaps a wife. Such aggressors are at once to be\nkilled, and no sin is incurred by killing such aggressors. Such killing of\naggressors is quite befitting for any ordinary man, but Arjuna was not an\nordinary person. He was saintly by character, and therefore he wanted to\ndeal with them in saintliness. This kind of saintliness, however, is not for a\nk�atriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rama\nwas so saintly that people were anxious to live in His kingdom (Riima-riijya),\nbut Lord Rama never showed any cowardice. Rava!J.a was an aggressor\nagainst Rama because he kidnapped Rama's wife, Sita, but Lord Rama gave\nhim sufficient lessons, unparalleled in the history of the world. In Arjuna'�\ncase, however, one should consider the special type of aggressors, namely\nhis own grandfather, own teacher, friends, sons, grandsons, etc. Because of\nthem, Arjuna thought that he should not take the severe steps necessary\nagainst ordinary aggressors. Besides that, saintly persons are advised to\nforgive. Such injunctions for saintly persons are more important than any\npolitical emergency. Arjuna considered that rather than kill his own kinsmen for political reasons, it would be better to forgive them on grounds of\nreligion and saintly behavior. He did not, therefore, consider such killing\nprofitable simply for the matter of temporary bodily happiness. After all,\nkingdoms and pleasures derived therefrom are not permanent, so why\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0091": "-\"\n\nBhagavad-gita As It Is\n\n62\n\n[Ch. l\n\nshould he risk his life and eternal salvation by killing his own. kinsmen?\nArjuna's addressing of Kr§pa as \"Madhava,\" or the husband of the goddess\nof fortune, is also significant in this connection. He wanted to point out to\nKrwa that, as husband of the goddess of fortune, He should not have to\ninduce Aijuna to take up a matter which would ultimately bring about\nmisfortune. Kr�l)a, however, never brings misfortune to anyone, to say\nnothing of His devotees.\n\nI\n\nTEXTS 37-38\n\nI\n\n\"tuii'ir� Wf ffiPQ �)��{)q{Q�Q�: 1\n\n�� � �'{. :q qlijefi'{_ II �\\9 II\n€6� ;r ��¥i�tlf�: �� I\n�� �� srq�������� ������\nyadyapy ete na pasyanti\nlobhopahata-cetasa{l\nkula-k§aya-krtarh do§arh\nmitra-drohe ca piitakam\nkatharh najiieyam asmiibhi{l\npiipiid asmiin nivartitum\nkula-k�aya-krtarit do�arh\nprapasyadbhirjaniirdana\nyadi-if; api-certainly; ete-they; na-do not; pasyanti- see; lobha­\n\ngreed; upahata-overpowered; cetasa{l- the hearts; kula-k§aya- in killing the\nfamily; k rtam\n\n�.\n\n-'\n\ndone; do§am- fault; mit ra-dro he-quarreling with friends;\n\nc a - also; piitakam- s inful reactions; katham-why; na-shall not;jiiey a m\n\n­\n\nknow this; asmiibhi[l-by us; piip iit-from sins; asmiit-ourselves; nivartitum\n-to cease; kula-k§aya-the destruction of a dynasty; k rt a m-by so doing;\n\ndo§am-crime;prapasyadbhi{l-by those who can see;janiirdana-0 Kr§pa.\n\nTRANSLATION\n\n0 Janardana, although these men, overtaken by greed, see no fault in\nkilling one's family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0092": "Text 39]\n\nObserving the Armies on the Battlefield of Kuruk�etra\n\n63\n\nPURPORT\n\nA k§atriya is not supposed to refuse to battle or gamble when he is so\ninvited by some rival party. Under such obligation, A� una could not refuse\nto fight because he was challenged by the party of Duryodhana. In this\nconnection, Arjuna considered that the .other party might be blind to the\neffects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding\nwhen the effect is good, but when the effect is otherwise, then no one can\nbe bound. Considering all these pros and cons, Arjuna decided not to fight.\nTEXT 39\n\n�tr stor�tt P<:� �t: �w.:rn I\n�if! i���sftnm� 11��11\nkula-k§aye prar-asyanti\nkula-dharmii[l saniitanii[l\ndharme na§te kularh krtsnam\nadharmo 'bhibhavaty uta\nkula-k§aye-in destroying the family;prar-asyanti-becomes vanquished;\nkula-dharmii[l-the family traditions; saniitanii[l-eternal; dharme-in religion; na§te- being destroyed;kulam-family; krtsnam-wholesale; adharma[l\n-irreligious; abhibh;avati-transforms; uta-it is said.\nTRANSLATION\n\nWith the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligious\npractice.\nPURPORT\n\nIn the system of the va'!liisrama institution there are many principles of\nreligious traditions to help members of the family grow properly and attain\nspiritual values. The elder members are responsible for such purifying\nprocesses in the family, beginning from birth to death. But on the death\nof the elder members, such family traditions of purification may stop, and\nthe remaining younger family members may develop irreligious habits and\nthereby lose their chance for spiritual salvation. Therefore, for no purpose\nshould the elder members of the family be slain.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0093": "64\n\n[Ch. .1\n\nBhagavad-gita As It Is\nTEXT 40\n\n�'tlftf��wr �q t(!S�tt: 1\n�\n�\n�.:!. �OJ qrwr:r �q trtlf�n 11 � o 11\n�\n\n�\n\nadharmiibhibhaviit k[§[W\npra du§yanti kula-striya{t\nstri§u du§{iisu viir§r-eya\n\njiiyate varr-a-smikara{t\na dha rm a -irreligion; abhibhaviit -having been predominant; k[§[!.U0 Kr�!la; pradu§yanti-become polluted; k u la-st riya{t family ladies; stri§u\n-\n\n-of the womanhood; du§ fiisu -being so polluted; viir§r-eya-0 descendant\nofVr�!li; jiiya te- it so becomes; varr-a sankara{t- unwanted progeny.\n-\n\nTRANSLATION\n\nWhen irreligion is prominent in the family, 0 Kr�J;ta, the women of the\nfamily become corrupt, and from the degrad ation of womanhood, 0\ndescendant of V r�J;ti, comes unwanted progeny.\nPURPORT\nGood population in human society is the basic principle for peace,\nprosperity and spiritual progress in life. The varr-iisrama religion's principles\nwere so designed that the good population would prevail in society for\nthe general spiritual progress of state and community. Such population\ndepends on the chastity and faithfulness of its womanhood. As children\nare very prone to be misled, women are similarly very prone to degradation.\nTherefore, both children and women require protection by the elder\nmembers of the family. By being engaged in various religious practices,\nwomen will not be misled into adultery. According to Cii!lakya PaJ;tQ.it,\nwomen are generally not very intelligent and therefore not trustworthy.\nSo, the different family traditions of religious activities should always\nengage them, and thus their chastity and devotion,will give birth to a good\npopulation eligible for participating in the varriismma system. On the\nfailure of such varr-iisrama-dharma, naturally the women become free to\nact and mix with men, and thus adultery is indulged in at the risk of\nunwanted population. Irresponsible men also provoke adultery in society,\nand thus unwanted children flood the human race at the risk of war and\npestilence.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0094": ",.\n\nText 41]\n\nObserving the Armies on the Battlefield of Kuru�etra\n\n65\n\nTEXT 41\n\n��n �T� �m;rt � :tr I\n\n'«(� mu �trt �fqU�Cfi�: ������\nsankaro narakiiyaiva\nkula-ghniiniim kulasya ca\npatanti pitaro hy e§iim\nlupta-pir.podaka-kriyii�\n\nsankara�-such unwanted children; narakiiya for hellish life; eva-\n\ncertainly; kula-ghniiniim-of those who are killers of the family; kulasyaof the family; ca-also; patanti-fall down; pita ra�-fo refathers; hicertainly; e§iim-of them; Zupta-stopped; pir.fla-offerings; udaka-water;\nkriyii�-performance.\nTRANSLATION\nWhen there is increase of unwanted population, a hellish situation is\ncreated both for the family and for those who destroy the family tradition.\nIn such corrupt families, there is no offering of oblations of food and\nwater to the ancestors.\n\nPURPORT\nAccording to the rules and regulations of fruitive activities, there is a\nneed to offer periodical food and water to the forefathers of the family.\nThis offering is performed by worship of V�!J.U, because eating the\nremnants of food offered to Vi�!J.U can deliver one from all kinds of sinful\nactions. Sometimes the forefathers may be suffering from various types\nof sinful reactions, and sometimes some of them cannot even acquire a\ngross material body and are forced to remain in subtle bodies as ghosts.\nThus, when remnants of prasiidam. food are offered to forefathers by\ndescendants, the forefathers are released from ghostly or other kinds of\nmiserable life. Such help rendered to forefathers is a family tradition, and\nthose who are not in devotional life are required to perform such rituals.\nOne who is engaged in the devotional life is not required to perform such\nactions. Simply by performing devotional service, one can deliver hundreds\n\n·\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0095": "66\n\nBhagavad-gita As It Is\n\n(Ch. 1\n\nand thousands of forefathers from all kinds of misery. It is stated in the\n\nBhiigavatam:\ndevar§i-bhiitiipta-nwam pitfrliirh\nna kinkaro niiyamwi ca riijan\nsarviitmanii ya[l, sarap,arh sarap,yarh\ngato mukundam parihrtya kartam\n\"Anyone who has taken shelter of the lotus feet of Mukunda, the giver of\nliberation, giving up all kinds of obligation, and has taken to the path in all\nseriousness, owes neither duties nor obligations to the demigods, sages,\ngeneral living entities, family members, humankind or forefathers.\"\n(Bhiig.ll.5.41) Such obligations are automatically fulfilled by performance of devotional service to the Supreme Personality of Godhead.\nTEXT 42\n\n�T��ij: ��itRf ;r�m: I\na-�ij �nftf�: �'iflft� �:n'!m: 11\\1�11\ndo§air etai[l, kula-ghniiniirh\nvarp,a-sankara-kiirakai[l,\nutsiidyante jiiti-dharmii[l,\nkula-dharmiis ca siisvatii[l,\ndo§ai[l,- by such faults; etai[l,-all these; kula-ghniiniim-of the destroyer\nof a family; va rp, a-sa n kara un wanted children; kiiralwi[l,-by the doers\n-\n\nutsiidyante- causes devastation; jii ti-dharmii[l,-comm unity project; kuladharmii[l,-family tradition; ca-also; siisvatii[l,- eternal.\nTRANSLATION\n\nDue to the evil deeds of the d estroyers of family tradition, all kinds of\ncommunity projects and family welfare activities are devastated.\nPURPORT\n\nThe four orders of human society, combined with family welfare\nactivities as they are set forth by the institution of the saniitana-dharma or\n\nvarp,iisrarrw-dharma, are designed to enable the human being to attain his\nultimate salvation. Therefore, the breaking of the saniitana-dharma tradition\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0096": "1- '\n\n'\n\n' .\n\nText 43]\n\nObserving the Armies on the Battlefield of Kuru�etra\n\n67\n\nby irresponsible leaders of society brings about chaos in that society, and\nconsequently people forget the aim of life-Vi�tJ.U. Such leaders are called\nblind, and persons who follow such leaders are sure to be led into chaos.\n\nTEXT 43\n\n����turf �afitttotf �;:rr� 1\nWR� � qrm ���� ������\nutsanna-kula-dharmii'{liirh\nmanu§yiir:iirh janiirdana\nnarake niyatam viiso\nbhavatity anususruma\nu tsanna-spoiled; kula-dharmii'{liim-of those who have the family tradi­\n\ntions; manu§yii'{liim-of such men; janiirdana-0 Kr�tta; narake-in hell;\nviisa[l -residence; bhavati-it so becomes; iti-thus ;\nniyata m - al ways;\nanususruma-1 have heard by disciplic succession.\n\nTRANSLATION\n\n0 KrljlQ.a, maintainer of the people, . I have heard by disciplic succession\nthat those who destroy family traditions dwell always in hell.\n\nPURPORT\n\nArjuna bases his argument not on his own personal experience, but on\nwhat he has heard from the authorities. That is the way of receiving real\nknowledge. One cannot reach the real point of factual knowledge without\nbeing helped by the right person who is already established in that\nknowledge. There is a system in the vaT'{liisrama institution by which one\nhas to undergo the process of ablution before death for his sinful activities.\n\nOne who is always engaged in sinful activities must utilize the process of\nablution called the priiyascitta. Without doing so, one surely will be\ntransferred to hellish planets to undergo miserable lives as the result of\n\nsinful activities.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0097": ";/\n\n68\n\n1\n\n/•\n\nBhagavad-gita As It Is\n\n[Ch. l\n\nTEXT 44\n\n�-\n\n3lU ;rQ �(<:qtt\\ cti� �T �I\n�$(������ �� �(4-:::ro'&f'1\"�'�'�U�t1Qn II \\1\\1 II\n\nt\n\naho bata mahat-piiparh\nkarturh vyavasitii vayam\n\nyad riijya-sukha-lob hena\n\nt\n\nhanturh svajanam udyatii{l\n\nr\n\naha[l- alas; bata-how strange it is; mahat- great; piipam- sins; kartum­\n\nto perform;vyavasitii[l- decided;vayam-we;yat-so that; riijya- kingdom;\nsulcha-lobhena-driven by greed for royal happiness; hantum-to kill;\n\nsvajanam-kinsmen;udyatii{l- trying for.\n\nI'\n\nTRANSLATION\n\nAlas, how strange it is that we are preparing to commit greatly sinful\nacts, driven by the desire to enjoy royal happiness.\n\nf'\n�-\n\nI\n\nPURPORT\n\nr,\n\nl\n\nDriven by selfish motives, one may be inclined to such sinful acts as the\nkilling of one's own brother, father, or mother. There are many such\ninstances in the history of the world. But Arjuna, being a saintly devotee\nof the Lord, is always conscious of moral principles and therefore takes\ncare to avoid such activities.\n\nTEXT 45\n\n� �f+i!tJlctil(¥4�� ��qfUP-4: I\n�IT��� �t � 11\\1�11\n\nI\n\\�.\n\nyadi miim apratikiiram\nasastrarh sastra-piirwya{l\ndhiirtarii§frii rar-e hanyus\ntan me k§ematararh b havet\n\n:,.,\n,I\n\ni\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0098": "' '\n\nText 46]\n\ni'\n\n\\,\n\nObserving the Armies on the Battlefield of Kuru�etra\n\n69\n\nlt.\n\n\"\n\nyadi-even if; mam-unto me; aprat ik aram- without being resistant; asastram-without being fully equipped; sastra-pa r- aya�-those with weapons in\n\ndhartara§tra�-the sons of Dhrtara�tra; rar e-in the battlefield;\nhanyu�-may kill; tat-that; me-mine; k§ emataram---: better; bhavet-behand;\n\ncome.\n\nTRANSLATION\nI would consider it better for the sons of Dhrtara�tra to kill me unarmed\nand unresisting, rather than fight with them.\n\n,·-\n\nPURPORT\nIt is the custom-according to k§atriya fighting principles-that an unarmed and unwilling foe should not be attacked. Arjuna, however, in such\nan enigmatic position, decided he would not fight if he were attacked by\nthe enemy. He did not consider how much the other party was bent upon\nfighting. All these symptoms are due to softheartedness resulting from his\nbeing a great devotee of the Lord.\n\nTEXT 46\n\n�� ro:q 1\n\n�iwrr�;n �� �)q�� a-W'� 1\n_,...\n\nnm .�n\n\n....\n·�=:�.\n��• :qp'• �,r..:\nflh�(1 t:r:r;tQrrT+i�lWfr.r\n(1 r : II�� II\n\nsaiijaya uvaca\nevam uktvarjuna� sankhye\nrathopastha upavisat\nvis.rjya sa-saram ciipam\nsoka-samvigna-manasa�\nsanjaya�- S afij aya ; uviica-said; evam-thus; uktva-saying; arjuna�­\n\nrj\n\nA una; sa nk hye-in the battlefield; ratha-chariot; upasth a �-situated on;\nupavisat-sat\n\ndown again; vis rjya-keeping aside;\n\nsa-saram-along with\n\narro ws ; capam-the bow; soka-lamentation; sam vigna-distressed; mana­\n\nsa�-within the mind.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0099": "/J\n\n'.) ,\n\n·\n\n. t\n\n�:; �.\n\n'fl:;. ,\\\n\n;,·\n\n�:\n\n' '\n\n:· r.·\n\n• �\n\n, ,\n.,\n\n'7\n\nBhagavad-gita As It Is\n\n0\n\n,\n\n; :. '\n\n[Ch. 1\n\nTRANSLATION\nSafijaya said: Arjuna, having thus spoken on the battlefield, cast aside\nhis bow. and arrows and sat down on the chariot, his mind overwhelmed\nwith grief.\n-'·\n\nPURPORT\nWhile observing the situation of his enemy, A�una .stood up on the\n. chariot, but he was so afflicted with lamentation that he sat down again,\nsetting aside his bow and arrows. Such a kind and softhearted person, ih\nthe devotional service of the Lord, is fit to receive self-knowledge.\n\nThus end the Bhaktivedanta Purports to the First Chapter of the\n\n\\-1\n\n$rimad-Bhagavad-gita in the matter of Observing the Armies on the\nBattlefield of Kuruk§etra.\n\n,,\n\ni·\n\n' �\n\n.\n\n,./\n\nI'\n\n·.<\n\n. '.,, ..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0100": "CHAPTER TWO\n\n. ''l\n\nContents of the Gita Summarized\nTEXT 1\n\nI\n\n�ro:q 1\n\n� ij� ,;qqt����� I\nFrtfta>•<tll\\� �� ll��: II� II\nsanjaya uviica\n. tam tathii krpayiivi§tam\nasru-purriikulek§aram\nvi§idantam idam viikyam\nuviica madhusudana�\nsanjaya� uviica-Saiijaya said; tam-unto Arjuna; tathii-thus; krpayiiby compassion; iivi§tam-overwhelmed; asru-purra-full of tears; iikula-:depressed; ik§ar.am-eyes; vi§idantam-lamenting; idam-this; viikyamwords; uviica-said; madhusudana�-the killer of Madhu.\n71\n\n'lj\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0101": "�\n\n'-.\"\n\nBhagavad-gita As It Is\n\n72\n\n[Ch. 2\n\nTRANSLATION\nSarijaya said: Seeing Arjuna full of compassion and very sorrowful, his\neyes brimming with tears, Madhusudana, KnlQ.a, spoke the following words.\nPURPORT\nMaterial compassion, lamentation and tears are all signs of ignorance of\nthe real self. Compassion for the eternal soul is self-realization. The word\n\".Madhusudana\" is significant in this verse. Lord Kr�Q.a killed the demon\n\nrj\n\nMadhu, and now A una wanted Kr�IJ.a to kill the demon of misunderstanding that had overtaken him in the discharge of his duty. No one\nknows where compassion should be applied. Compassion for the dress of\na drowning man is senseless. A man fallen in the ocean of nescience cannot\nbe saved simply by rescuing his outward dress-the gross material body.\nOne who does not know this and laments for the outward dress is called a\n\nsiidra, or one who laments unnecessarily. Arj una was a k§atriya, and this\nconduct was not expected from him. Lord Kr�IJ.a, however, can dissipate\nthe lamentation of the ignorant man, and for this purp ose the Bhagavad­\n\ngitii was sung by Him. This chapter instructs us in self-realization by an\nanalytical study of the material body and the spirit soul, as explained by\n\nthe supreme authority, Lord Sri Kr�JJ.a. This realization is made possible\nby working with the fruitive being situated in the fixed conception of the\n·\n\nreal self.\n\nTEXT 2\n\n�lf•liEII�iEII� I\n��H\\Etl � fcAlr �;q�tt( I\n\n31wtl��f!+4((1\"�+4�\"i Rlcti(+4'A\"f II � II\nsri bhagaviin uviica\nkutas tvii kasmalam idarh\nvi§ame samupasthitam\naniirya-ju§tam asvargyam\nakirti-karam arjuna\nsri bhagaviin uviica\n\n-\n\nthe Supreme Personality of Godhead said; kuta{l.­\n\nwherefrom; tvii-unto yoUj kasmalam-dirtiness; idam-this lamentation;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0102": "ffl\nt!\n\n'\n\n.\n\nI\n\nText 2)\n\nConte\"ts of the Gita Summarized\n\n73\n\nvi§ame-this hour of crisis; samupasthitam - arrived; aniirya-persons who\nju§tam-practiced by; asvargyam-that\nwhich does not lead to higher planets; a k irti-infamy; karam-the cause of;\narjuna-0 Arjuna.\ndo not know the value of life;\n\nt\ntl\n\nTRANSLATION\n\n, ,;\n\nThe Supreme Person [Bhagavan] said: My dear Arjuna, how have these\nimpurities come upon you? They are not at all befitting a man who knows\n\nI\"\n\nthe progressive values of life. They do not lead to higher planets, ·but to\ninfamy.\nPURPORT\n\nKr�J;�a and the Supreme Personality of Godhead are identical. Therefore\n\nLord Kr�J;�a is referred to as \"Bhagavan\" throughout the Gitii. Bhagavan is\nthe ·ultimate in the Absolute Truth. Absolute Truth is realized in three\nphases of understanding, namely Brahman or the impersonal all-pervasive\nspirit; Paramatma, or the localized aspect of the Supreme within the heart\nof all living entities; and Bhagavan, or the Supreme Personality of Godhead,\n\nLord Kr�J;�a. In the Srimad-Bhiigavatam this conception of the Absolute\n\nTruth is explained thus:\n\nvadanti tat tattva-vidas tattvarh yaj jiiiinam advayam\nbrahmeti paramiitmeti bhagaviin iti sabdyate.\n\"The Absolute Truth is realized in three phases of understanding by the\nknower of the Absolute Truth, and all of them are identical. Such phases\nof the\n\nAbsolute Truth are expressed as Brahman, Paramatma, and\n\nBhagavan.\" (Bh(ig. 1.2.11) These three divine aspects can be explained by\nthe example of the sun, which also has three different aspects, namely the\nsunshine, the sun's surface and the sun planet itself. One who studies the\n\nsunshine only is the preliminary student. O ne who understands the sun's .\nsurface is further advanced. And one who can enter into the sun planet is\nthe highest. O rdinary students who are satisfied by simply understanding\nthe sunshine-its universal pervasiveness and the glaring effulgence of its\nimpersonal nature-may be compared to those who can realize only the\nBrahman feature of the Absolute Truth. The student who has advanced\nstill further can know the sun disc, which is compared to knowledge of the\nParamatma feature of the Absolute Truth. And the student who can enter\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0103": "�\n\nBhagavad-gita As It Is\n\n74\n\n[Ch. 2\n\ninto the heart of the sun planet is compared to those who realize the\npersonal features of the Supreme Absolute Truth. Therefore, the bhaktas,\n\nor the transcendentalists who have realized the Bhagavan feature of the\n\nAbsolute Truth, are the topmost transcendentalists, although all students\nwho are engaged in the study of the Absolute Truth are engaged in the\n\nsame subject matter. The sunshine, the sun disc and the inner affairs of the\nsun planet cannot be separated from one another, and yet the students of\n\nthe three different phases are not in the same category.\n\nThe Sanskrit word Bhagaviin is explained by the great authority,\n\nParasara Muni, the father of Vyasadeva. The Supreme Personality who\n\npossesses all riches, all strength, all fame, all beauty, all knowledge and all\nrenunciation is called Bhagavan. There are many persons who are very rich,\n\nvery powerful, very beautiful, very famous, very learned, and very much\ndetached, but no one can claim that he possesses all riches, all strength,\n\netc., entirely. Only Kr�IJ.a can claim this because He is the Supreme Per­\n\nsonality of Godhead. No living entity, including Brahma, Lord Siva, or\nNaraya!J.a, can possess opulences as fully as Kr�IJ.a. Therefore it is concluded\n\nin the Brahma-samhitii by Lord Brahma himself that Lord Kr�IJ.a is the\nSupreme Personality of Godhead. No one is equal to or above Him. He is\n\nthe primeval Lord, or Bhagavan, known as Govinda, and He is the supreme\n\ncause of all causes.\n\ni5vara� parama� krrra� sac-cid-iinanda-vigraha�\naniidir iidir govinda� sarva-kiirara-kiiraram\n\"There are many personalities possessing the qualities of Bhagavan, but\n\nKr�IJ.a is the supreme because none can excel Him. He is the Supreme\n\nPerson, and His body is eternal, full of knowledge and bliss. He is the\n\nprimeval Lord Govinda and the cause of all causes.\" (Brahma-samhitii 5.1)\n\nIn the Bhiigavatam also there is a list of many incarnations of the\n\nSupreme Personality of Godhead, but Kr�pa is described as the original\n\nPersonality of\n\nGodhead,\n\nfrom whom many, many incarnations and\n\nPersonalities of Godhead expand:\n\nete ciimsa-kalii� pumsa� kr§ras tu bhagaviin svayam\nindriiri-vyiikulam lokam mr!iayanti yuge yuge\n\"All the lists of the incarnations of Godhead submitted herewith are either\n\nplenary expansions or parts of the plenary expansions of the Supreme\n\nGodhead, but Kr�IJ.a is the Supreme Personality of Godhead Himself.\"\n\n(Bhiig. 1.3 .28)\n\nI\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0104": "Text 3]\n\n75\n\nContents of the Gita Summarized\n\nTherefore, Kr�!la is the original Supreme Personality of Godhead, the\nAbsolute Truth, the source of both the Supersoul and the impersonal\nBrahman.\n\nIn the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore Krwa\n\nexpr,essed His surprise with the word kutas, \"wherefrom.\" Such unmanly\n\nI\n\nI\nI\n\nsentiments were never expected from a peroon belonging to the civilized\n1\n\nclass of men known as Aryans. The word iiryan is applicable to persons\n\nwho know the value of life and have a civilization based on spiritual\nrealization. Persons who are led by the mater1al conception of life do not\nknow that the aim of life is realization of the Absolute Truth, Vi�!J.\\1, or\nBhagavan, and they are captivated by the external features of the material\nworld, and therefore they do not know what liberation is. Persons who\n\nI\n\ni\n\nhave no knowledge o f liberation from material bondage are called nG:1Aryans. Although Arjuna was a k§atriya,\n\nhe was deviating from his\n\nprescribed duties by declining to fight. This act of cowardice is described\n\nas befitting the non-Aryans. Such deviation from duty does not help one\n\nin the progress of spiritual life, nor does it even give one the opportunity\n\nto become famous in this world. Lord Kr��a did not approve of the so­\n\ncalled compassion of Arjuna for his kinsmen.\n\nTEXT 3\n�\n\n.\n\n�\n\n�\n\n�\n\n�q � � t'fl{: tfT%1' .-.�iit�qqq<:t I\n\n� «ttf.(l�t!4 �ffi� 1ffir II·� II\nklaibyarh mii sma gama[l piirtha\nnaitat tvayy upapadyate\nk§udrarh hrdaya-daurbalyarh\ntyaktvotti§tha parantapa\nkla ibyam- im potence; mii-do not; sma-take it;gama[l-go in;piirtha0 son of Prtha; na-never; etat-like this; tvayi-unto you; upapadyate­\n\nis befitting; k� udram\nfyaktvii-giving\nenemies.\n\nup;\n\n-\n\nvery little; h rdaya- heart; daurbalyam- we ak ness;\n\nutti�tha-get\n\nup;\n\nparantapa-0\n\nchastiser\n\nof\n\nthe\n\nTRANSLATION\n\n0 son of Prtha, do not yield to this degrading impotence. It does not\nill\nI\n\nJ·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0105": "I\n'1\n\n,,\n\n76\n\nBhagavad-g1ta As It Is\n\n[Ch. 2\n\nbecome you. Give up such petty weakness of heart and arise, 0 chastiser\nof the enemy.\nPURPORT\n\nArjuna was addressed as the \"son of Prtha,\" who happened to be the\nsister of Kr�':la's father Vasudeva. Therefore Arjuna had a blood relationship with Kr�':la. If the son of a k�atriya declines to fight, he is a k�atriya\nin name only, and if the son of a briihmara acts impiously, he is a\n\nbriihmara in name only. Such k�atriyas and briihmaras are unworthy sons\nof their fathers; therefore, Kr�':la did not want Arjuna to become an\nunworthy son of a k�atriya. Arjuna was the most intimate friend of Kr�':la,\nand Kr�J)a was directly guiding him on the chariot; but in spite of all these\ncredits, if Arjuna abandoned the battle, he would be committing an\ninfamous act; therefore Kr�':la said that such an attitude in Arjuna did not\nfit his personality. Arjuna might argue that he would give up the battle on\nthe grounds of his magnanimous attitude for the most respectable Bhi�ma\nand his relatives, but Krwa considered that sort of magnanimity not\napproved by authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct\nguidance of Kr�':la.\nTEXT 4\n\narjuna uviica\nkatharh bhi�mam aharh sankhye\ndrorarh ca madhusildana\ni§ubhifl prat iyotsyiimi\npiljiirhiiv arisildana\narjuna{l,\n\nuviica- Arj una said; katham-how; bhi§mam- unto Bhl�ma;\n\naham-I; sankhye-in the fight; droram u nto Drol).a; ca- also; madhusudana-0 killer of Madhu; i § ubhi[l, - with arrows; prat i yotsyiimi- shall\ncou ntera tt ack ; p iljii arhau- those who are worshipable; arisildana-0 killer\n-\n\n-\n\nof the enemies.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0106": "Contents of the Gita Summarized\n\nText 5]\n\n77\n\nTRANSLATION\nArjuna said: 0 killer of Madhu [ Kr��a], how can I counterattack with\narrows in battle men like Bhi�ma and Drol)a, who are worthy of my\nworship?\nPURPORT\nRespectable superiors like Bhi�ma the grandfather and Dro�acli.rya the\nteacher are always worshipable. Even if they attack, they should not be\ncounterattacked. It is general etiquette that superiors are not to be offered\neven a verbal fight. Even if they are sometimes harsh in behavior, they\nshould not be harshly treated. Then, how is it possible for Arjuna to\ncounterattack them? Would Kr�IJ.a ever attack His own grandfather, Ugrasena, or His teacher, Sandipani Muni? These were some of the arguments\nby Arjuna to Kr��a.\nTEXT 5\n\n�(¥191t�err I{ ��\n\n�) � ��+lcftt � I\nOO�ilhl+lf� g P�...\n- �'11�urf�n-r.{ II� II\nguriln ahatvii hi mahiinubhiiviin\nsreyo bhohtum bhaik�yam apiha lohe\nhatviirtha-hiimiims tu guriln ihaiva\nbhufijiya bhogiin rudhira-pradigdhiin\nguriln- the superiors; ahatvii- by killing; hi-certainly; mahii-anubhiiviingreat souls; sreya � - it is better; bhoktum-to enjoy life; bhaik�yambegging; api- even; iha-in this life; loke-in this world; hatv ii-killing;\n\nartha- g ain; kiimiin-so desiring; tu-but; gur u n- superiors; iha-in this\n\nworld; eva- c ertai nly ; bhufijiya-has to enjoy; bhogiin- enj o yable things;\n\nrudhira- blood; pradigdhiin- tainted with.\nTRANSLATION\nIt is better to live in this world by begging than to live at the cost of the\nlives of great souls who are my teachers. Even though they are avaricious,\nthey are nonetheless superiors. If they are killed, our spoils will be tainted\nwith blood.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0107": "78\n\nBhagavad-g1ta As It Is\n\n[Ch. 2\n\nPURPORT\n\nAccording to scriptural codes, a teacher who engages in an abominable\naction and has lost his sense of discrimination is fit to be abandoned.\nBhisma and DroQ.a were obliged to take the side of Duryodhana because\nof his financial assistance, although they should not have accepted such a\nposition simply on financial considerations. Under the circumstances, they\nhave lost the respectability of teachers. But Arjuna thinks that nevertheless\nthey remain his superiors, and therefore to enjoy material profits after\nkilling them would mean to enjoy spoils tainted with blood.\nTEXT 6\n\n;r\n\n�<:r�: �(J� tr(t�\n�T���trr;r)�: I\n\ntr� {ffi ;r ��fH€1'-1 rr�s�n 311� l:I\"�UJn II � 11\nna caitad vidma� kataran no gariyo\nyad vii jayema yadi vii no jayeyu�\nyiin eva hatvii na jijivi§iimas\nte 'vasthitii� pramukhe dhiirtarii§{rii�\nna-nor; ca-also; etat-this; vidma�-do know; katarat-which; na�-us;\ngariya�-better;yat-what; vii-either; jayema-conquer us; yadi- if; vii-or;\n\nna �-us; jayeyu�-conquer; yiin-those; eva-certai nly; hatv ii-by killing;\nna-never; jijivi§ii ma�-want to live; te-all of them; avasthitii�--are\nsituated; pramukhe-in the front; dh ii rtarii§{ rii�-the sons of Dhrtara�tra.\nTRANSLATION\nNor do we know which is better-conquering them or being conquered\nby them. The sons of Dhrtara�tra, whom if we killed we should not care\nto live, are now standing before us on this battlefield.\n\nr ..\n\nPURPORT\n\nArjuna did not know whether he should fight and risk unnecessary\nviolence, although fighting is the duty of the k §at riyas, or whether he\nshould refrain and live by begging. If he did not conquer the enemy,\nbegging would be his only means of subsistence. Nor was there certainty of victory, because either side might emerge victorious. Even if victory\nawaited them\n\nd\n\n�·\n\n(and their cause\n\nwas justified),\n\nstill,\n\nif the\n\nsons of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0108": "Contents of the Glta Summarized\n\nText 7)\n\n79\n\nI\n'\n\nI\n\nI\n\nDhrtara�tra died in battle, it would be very difficult to live in their absence.\nUnder the circumstances, that would be another kind of defeat for them.\nAll these considerations by Arjuna definitely prove that he was not only a\ngreat devotee of the Lord but that he was also highly enlightened and had\ncomplete control over his mind and senses. His desire to live by begging,\nalthough he was born in the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in\nthe words of instruction of Sri Kr��a (his spiritual master), indicate. It is\n\nconcluded that Arjuna was quite fit for liberation. Unless the senses are\ncontrolled, there is no chance of elevation to the platform of knowledge,\nand without knowledge and devotion there is no chance of liberation.\nArjuna was competent in all thes� attributes, over and above his enormous\nattributes in his material relationships.\n\nTEXT 7\n\n�&o�(t.ft� :\n\n1£41� �· ��: I\n��;;r: �I\nfist� �f{\n�\n!I\\\n\"'\n��st mN ���II \\911\n\nkiirpar ya-do§O pahata-svabhiivaft\nprcchumi tviirh dharma-sarhmii!fha-cetiift\nyac chreyaft syiin niscitarh briihi tan me\nsi§yas te'harh siidhi miirh tviirh prapannam\nkiirparya-miserly; do.sa-weakness; upahata-being inflicted by; svabhavaft-characteristics;prcchiimi-1 am asking; tviim-unto You; dharmareligion; sarhmii!fha-bewildered; cetii{l-in heart; yat-what; sreyaft-allgood; syiit-may be; niscitam-confidently; briih i-tell; tat-that; me-unto\nme; si§yaft-disciple; te-Your; aham-1 am; siidhi-just instruct; miim-me;\nme; tviim-unto You;prapannam-surrendered.\n\nTRANSLATION\nNow I\n\nconfused about my duty and have lost all composure\nbecause of weakness. In this condition I am asking You to tell me\nclearly what is best for me. Now I am Your disciple, and a soul surrendered\nam\n\nunto You. Please instruct me.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0109": "Bhagavad-gita As It Is\n\n80\n\n[Ch. 2\n\nPURPORT\n\nBy nature's own way the complete system of material activities is a\nsource of perplexity for everyone. In every step there is perplexity, and\ntherefore it behooves one to approach a bona fide spiritual master who can\ngive one proper guidance for executing the purpose of life. All Vedic\nliteratures advise us to approach a bona fide spiritual master to get free\nfrom the perplexities o f life which happen without our desire. They are\nlike a forest fire that somehow blazes without being set by anyone.\nSimilarly, the world situation is such that perplexities of life automatically\nappear, without our wanting such confusion. No one wants fire, and yet\nit takes place, and we become perplexed. The Vedic wisdom therefore\nadvises that in order to solve the perplexities of life and to understand the\n\n,j\n\nscience of the solution, one must approach a spiritual master who is in\nthe disciplic succession. A person with a bona fide spiritual master is\nsupposed to know everything. One should not, therefore, remain in\nmaterial perplexities but should approach a spiritual master. This is the\npurport of this verse.\nWho is the man in material perplexities? It is he who does not understand the problems of life: In the Garga Upaniflad the perplexed man is\ndescribed as follows:\n\nyo vii etad ak§ararh giirgyaviditviismiillokiit praiti sa krparaft\n\nj_\n\n\"He is a miserly man who does not solve the problems of life as a human\nand who thus quits this world like the cats and dogs, without understanding\nthe science of self-realization.\" This human form of life is a most valuable\nasset for the living entity who can ultilize it for solving the problems of\nlife; therefore, one who does not utilize this opportunity properly is a\nmiser. On the other hand, there is the briihmara, or he who is intelligent\nenough to utilize this body to solve all the problems of life.\nThe krpar-as, or miserly persons, waste their time in being overly\naffectionate for family, society, country, etc., in the material conception\nof life. One is often attached to family life, namely to wife, children and\nother members, on the basis of \"skin disease.\" The lqpar-a thinks that he\nis able to protect his family members from death; or the krpar-a thinks\nthat his family or society can save him from the verge of death. Such\nfamily attachment can be found even in the lower animals who take care\nof children also. Being ·intelligent, A�una. could understand that his\naffection for family members and his wish to protect tliem from death\nwere the causes of his perplexities. Although he could understand that\nhis duty to fight was awaiting him, still, on account of miserly weakness,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0110": "'' 1\n\n�l\n\nr\n\n81\n\nContents of the Gita Summarized\n\nText 8)\n\nhe could not discharge the duties. He is therefore asking Lord Kr�pa, the\nsupreme spiritual master, to make a definite solution. He offers himself to\nKrwa as a disciple. He wants to stop friendly talks. Talks between the\n\nmaster and the disciple are serious, and now Arjuna wants to talk very\n\nseriously before the recognized spiritual master. Kr�pa is therefore the\noriginal spiritual master of the science of Bhagavad-gitii, and Arjuna is the\nfirst disciple for understanding the Gitii. How Arjuna understands the\nBhagavad-gitii is stated in the Gitii itself. And yet foolish mundane scholars\n\nexplain that one need not submit to Kr�pa as a person, but to \"the unborn\nwithin Kr�pa.\" There is no difference between Kr�pa's within and without.\nAnd one who has no sense of this understanding is the greatest fool in\ntrying to understand Bhagavad-gitii.\n\nTEXT 8\n\nft: srq�ttlflr +t+uq�qr�;;jf€flu:tJit,o,rttPSi\\tttlJfll{ 1\n�M \"{+{m:fq�\n� ijUOfllWf � 11�11\n\n;r\n\nna hi prapasyiimi mamiipanudyiid\nyac chokam uccho§arwm indriyiir-iim\naviipya bhiimiiv asapatnam rddharh\nriijyarh suriir-iim api ciidhipatyam\n\nna-do not; hi-certainly; prapasyiimi-1 see; mam a -my; apanudyiitthey can drive away; yat-that; sokam-lamentation; uccho§ar.am-drying\nup; indriyiir.iim-of the senses; aviipya-achieving; bhiimau-on the earth;\nasapatnam- without\n\nrival;\n\nrddham- prosperous;\n\nriijyam- kingdom;\n\nsuriir-iim-of the demigods; api-even; ca-also; iidhipatyam- su premacy .\nTRANSLATION\nI can find no means to drive away this grief which is drying up my\nsenses. I will not be able to destroy it even if I win an unrivalled kingdom\non the earth with sovereignty like the demigods in heaven.\nPURPORT\n\nAlthough Arjuna was putting forward so many arguments based on\nknowledge of the principles of religion and moral codes, it appears that\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0111": "r.\n. Bhagavad-glta As It Is\n\n82\n\n[Ch. 2.\n\nhe was unable to solve his real problem without the help of the spiritual\n\nmaster, Lord Sri Kr�!J.a. He could understand that his so-called knowledge\n\nwas useless in driving away his problems, which were drying up his whole\n\nexistence; and it was impossible for him to solve such perplexities without\nthe help of a spiritual master like Lord Kr�!J.a. Academic knowledge,\n\nscholarship, high position, etc., are all useless in solving the problems of\n\nlife; help can only be given by a spiritual master like Kr�I;ta. Therefore, the\n\nconclusion, is that a spiritual master who is one hundred percent Kr�I;ta\n\nconscious is the bona fide spiritual master, for he can solve the problems\n\nof life. Lord Caitanya said that one who is master in the science of Kr�!la\n\nconsciousness, regardless of his social position, is the real spiritual master.\n\nkibavipra, kiba nyasi, sudra kene naya\nyei krHw-tattva-vetta, sei 'gum' haya.\n(Caitan ya-caritamrta, Madhya 8 .12 7)\n\"It does not matter whether a person is a v ip ra [learned scholar in Vedic\nwisdom] or is born in a lower family, or is in the renounced order of life­\n\nif he is master in the science of Kr�!J.a, he is the perfect and bona fide\n\nspuitual master.\" So without being a master in the science of Kr�!la\n\nconsciousness, no one is a bona fide spiritual master. It is also said in\nVedic literatures:\n\nflU.t-karma-nipurzo vipro mantra-tantra-visaradafl\navai�rzavo gumr na syad vai�rzavafl svapaco gumfl\n\"A scholarly briihmarza, expert in all subjects of Vedic knowledge, is unfit\n\nto become a spiritual master without being a Vai�I;tava, or expert in the\n\nscience of Kr�I;ta consciousness. But a person born in a family of a lower\ncaste can become a spiritual master if he is a V ai�I;tava, or Kr�I;ta conscious.\"\n\nThe problems of material existence-birth, old age, disease and death­\n\ncannot be counteracted by accumulation of wealth and economic develop­\n\nment. In many parts of the world there are states which are replete with\nall facilities of life, which are full of wealth, and economically developed,\n\nyet the problems of material existence are still present. They are seeking\npeace in different ways, but they can achieve real happiness only if they\n\nconsult Kr�!J.a, or the Bhagavad-gita and Srimad-Bhiigavatam-which constitute the science of Kr�!J.a-or the bona fide representative of Kr�!J.a, the\n\nman in Kr�!la consciousness.\n\nIf economic development and material comforts could drive away one's\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0112": "r' .\n\nText 9]\n\nContents of the Gi:ta Summarized\n\n83\n\nlamentations for family, social, national or international inebrieties, then\nArjuna would not have said that even an unrivalled kingdom on earth or.\nsupremacy like that of the demigods in the heavenly planets would not be\nable to drive away his lamentations. He sought, therefore, refuge in Kr§pa\nconsciousness, and that is the right path for peace and harmony. Economic\ndevelopment or supremacy over the world can be finished at any moment\nby the cataclysms of material nature. Even elevation into a higher planetary\nsituation, as men are now seeking a place on the moori planet, can also be\nfinished at one stroke. The Bhagavad-gitii. confirms this: k§irw pur.ye\nmartyalokarit visanti. \"When the results of pious activities are finished,\none falls down again from the peak of happiness to the lowest status of\nlife.\" Many politicians of the world have fallen down in that way. Such\ndownfalls only constitute more causes for lamentation.\nTherefore, if we want to curb lamentation for good, then we have to\ntake shelter of Kr§pa, as Arjuna is seeking to do. So Arjuna asked Kr§pa\nto solve his problem definitely, and that is the way of Kr§pa consciousness.\n\nTEXT 9\n\n�ro:;;rt\n'\"'\n.\n....,ltstrft'U\"'\"'t�stl �'\"'\n�., , ��. ���: mq: l\n\n;p;ft�� � ttl f?4�U't�€11 � il'\"{€1' { ll � II\nsaiijaya uviica\nevam uktvii. hr�ikesarit\ngu!liikesa� parantapa�\nna yotsya iti govindam\nuktvii tii§r.im babhiiva ha\n\nsaiijaya� uvii.ca-Saiijaya said; evam-thus; uktvii-speaking; hnikesamunto Kr�va, the master of the senses; g u !lii.kesa�-Arjuna, the master at\n\ncurbing ignorance; parantapa�-the chastiser of the enemies; na yotsye-I\n\nshall not fight; iti-thus; govindam -unto Kr�va, the giver of pleasure;\nuktvii.-saying; tU�r.im-silent; b a bhiiva-became; ha-certainly.\nTRANSLATION\nSaiijaya said: Having spoken thus, Arjuna, chastiser of enemies, told\n\nKr�pa, \"Govinda, I shall not fight,\" and fell silent.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0113": "84\n\nBhagavad-g1ta As It Is\n\n[Ch. 2.\n\nPURPORT\nDhrtara�!ra must have been very glad to understand that Arjuna was not\n\ngoing to fight and was instead leaving the battlefield for the begging pro­\n\nfession. But Safijaya disappointed him again in relating that Arjuna was\n\ncompetent to kill his enemies (parantapalt). Although Arjuna was for the\ntime being overwhelmed with false grief due to family affection, he surrendered unto Kr�J).a, the supreme spiritual master, as a disciple. This indi­\n\ncated that he would soon be free from the false lamentation resulting from\nfamily affection and would be enlightened with perfect knowledge of\n\nself-realization, or Kr�r;ta consciousness, and would then surely fight. Thus\nDhrtara�tra's joy would be frustrated, since Arjuna would be enlightened.\nby Kr�r;ta and would fight to the end.\n\nTEXT 10\n\nQgcn:q ��: 311:� lfmf I\n:i I.:-.\n\nE\n\n��ir fe«tfta>'\"<t� \": II � 0 II\ntam uviica hr§ikesafiprahasann iva bhiirata\nsenayor ubhayor madhye\nvi§idantam idam vacafl-\n\ntam-unto him; uviica-said; hnikesafl--the master of the senses, Kr�J).a;\nprahasan-smiling; iva-like that; bhiirata-0 D hrtara�tra, descendant of\nBh11-rata; senayofl--of the armies; ubhayofl--of both parties; madhyebetween; vi�idantam-unto\n\nthe\n\nlamenting\n\none; idam-the following;\n\nvacafl--words.\n\nTRANSLATION\n0 descendant of Bharata, at that time Kr�r;ta, smiling, in the midst of\nboth the armies, spoke the following words to the grief-stricken Arjuna.\n\nPURPORT\nThe talk was going on between intimate friends, namely the Hr�ike8a\n\nand the Gu�akesa. As friends, both of them were on the same level, but\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0114": "�\nt1\n'\n\nContents of the Gita Summarized\n\nText ll)\n\n85\n\none of them voluntarily became a student of the other. Kr�tta was smiling\nbecause a friend had chosen to become a disciple. AB Lord of all, He is\nalways in the superior position as the master of everyone, and yet the\nLord accepts one who wishes to be a friend, a son, a lover or a devotee, or\nwho wants Him in such a role. But when He was accepted as the master, He\nat once assumed the role and talked with the disciple like the masterwith gravity, as it is required. It appears that the talk between the master\nand the disciple was openly exchanged in the presence of both armies so\nthat all were benefitted. So the talks of Bhagavad-gitii are not for any particular person, society, or community, but they are for all, and friends or\nenemies,are equally entitled to hear them.\n\nTEXT ll\n\n���13!E41:q' I\n��n�tr lif;6f�):q�� sr�t� lfftffi I\ntr�lWflRm{\\t ift�n+.tRI lffOm : II � � II\nsri bhagaviin uviica\nasocyiin anvasocas tvam\nprajnii-viidiims ca bhii�ase\ngatiisfin agatiisfims ca\nniinusocanti pap-{litii{l\nsri bhagaviin uviica-the Supreme Personality of Godhead said; asocyiinthat which is not worthy of lamentation; anvasoca[l-you are lamenting;\ntvam-you; prajnii-viidiin-learned talks; ca-also; bhii�ase-speaking; gatalost; asfin-life; agata-not past; asfin-life; ca-also; na-never; anusocantilament; p a vpitii{l-the learned.\n\nTRANSLATION\nThe Blessed Lord said: While speaking learned words, you are mourning\nfor what is not worthy of grief . Those who are wise lament neither f or the\nliving nor the dead.\nPURPORT\nThe Lord at once took the position of the teacher and chastised the\nstudent, calling him, indirectly, a fool. The Lord said, you are talking like\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0115": "Bhagavad-glta As It Is\n\n86\n\n[Ch. 2\n\na learned man, but you do not know that one who is learned-one who\nknows what is body and what is soul-does not lament for any stage of\nthe body, neither in the living nor in the dead condition. As it will be explained in later chapters, it will be clear that knowledge means to know\nmatter and spirit and the controller of both. A�una argued that religious\n\n/.\n\n;)\n\nprinciples should be given more importance than politics or sociology, but\nhe did not know that knowledge of matter, soul and the Supreme is even\nmore important than religious formularies. And, because he was lacking in\nthat knowledge, he should not have posed himself as a very learned man.\nAs he did not happen to be a very learned man, he was consequently\nlamenting for something which was unworthy of lamentation. The body is\nborn and is destined to be vanquished today or tomorrow; therefore the\nbody is not as important as the soul. One who knows this is actually\nlearned, and for him there is no cause for lamentation, regardless of the\ncondition of the material body.\n\nTEXT 12\n\n�rt � wrr« ;r � � �qr: 1\n;r �tr ;:rllfer�: � �l«H � II�� II\nna tv eviiharh jiitu niisarh\nna tvarh neme janiidhipii�\nna caiva na bhavi§yiima�\nsarve vayam ata� param\nna-never; tu-but; eva-certainly; aham-I; jiitu-bec ome; na-never;\nasam-existed; na-it is not so;\n\ntvam-yourself; na-not; ime-all these;\n\njanadhipa� -kings; na-never; ca-also; eva-certainly; na-not like that;\nbhavi§yama� -shall exist; sarve-all of us; vayam -we; ata� pa ram-here\n\n­\n\nafter.\n\nTRANSLATION\n\nNever was there a time when I did not exist, nor you, nor all these\nkings; nor in the future shall any of us cease to be.\nPURPORT\nIn the Vedas, in the Ka f ha Upani§ad as well as in the Svetasvatara Upani­\n\n§ad, it is said that the Supreme Personality of Godhead is the maintainer\n\n;l\n\nJ\n\nl\n\nrl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0116": "Text 12]\n\nContents of the Gita Summarized\n\n87\n\nof innumerable living entities, in terms of their different situations accord­\n\ning to individual work and reaction of work_ That Supreme Personality of\nGodhead is also, by His plenary portions, alive in the heart of every living\n\nentity. Only saintly persons who can see, within and without, the same\nSupreme Lord, can actually attain to perfect and eternal peace.\n\nnityo nityanarh cetanas cetananam\neko bahunarh yo vidadhati kaJ?tan\ntam atmastharh ye'nupasyanti dhiras\nte�arh santi[t sasvati netare�am.\n(Katha 2.2.13)\nThe same Vedic truth given to Arjuna is given to all persons in the\n\nworld who pose themselves as very learned but factually have but a poor\nfund of knowledge. The Lord says clearly that He Himself, Arjuna, and all\n\nthe kings who are assembled on the battlefield, are eternally individual\n\nbeings and that the Lord .is eternally the maintainer of the individual\n\nliving entities both in their conditioned as well as in their liberated situa­\n\ntions. The Supreme Personality of Godhead is the supreme individual\n\nperson, and Arjuna, the Lord's eternal associate, and all the kings assembled\nthere are individual, eternal persons. It is not that they did not exist as\n\nindividuals in the past, and it is not that they will not remain eternal\n\npersons. Their individuality existed in the past, and their individuality will\n\ncontinue in the future without interruption. Therefore, there is no cause\nfor lamentation for anyone.\n\nThe Mayavadi theory that after liberation the individual soul, separated\n\nby the covering of maya or illusion, will merge into the impersonal\n\nBrahman and lose its individual existence is not supported herein by Lord\n\nKr�l).a, the supreme authority. Nor is the theory that we only think of\n\nindividuality in the conditioned state supported herein. Kr�!la clearly says\nherein that in the future also the individuality of the Lord and others, as it\n\nis confirmed in the Upani§ads, will continue eternally. This statement of\nKrwa is authoritative because Kr�!la cannot be subject to illusion. If\n\nindividuality is not a fact, then Krwa would not have stressed it so much\n\n-even for the future. The Mayavadi may argue that the individuality\n\nspoken of by Kr�!la is not spiritual, but material. Even accepting the\n\nargument that the individuality is material, then how can one distinguish\n\nKr�!!a's individuality? Kr�!la affirms His individuality in the past and\n\nconfirms His individuality in the future also. He has confirmed His\n\nindividuality in many ways, and impersonal Brahman has been declared\nto be subordinate to Him. Kr�!la has maintained spiritual individuality\n\n.. �\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0117": "88\n\n�.\nf\n�J\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nall along; if He is accepted as an ordinary conditioned soul in individual\nconsciousness, then His Bhagavad-gitii has no value as authoritative scripture. A common man with all the four defects of human frailty is unable\nto teach that which is worth hearing. The Gitii is above such literature. No\n\n�-�\n\nmundane book compares with the Bhagavad-gitii. When one accepts Kr�J)a\n\ni\n\nthat the plurality mentioned in this verse is conventional and that it refers\n\n'\ny.\n\nl,i\nL\n\nas an ordinary man, the Gitii loses all importance. The Mayavadi: argues\nto the body. But previous to this verse such a bodily conception is already\ncondemned. Mter condemning the bodily conception of the living entities,\nhow was it possible for Kr�l)a to place a conventional proposition on the\nbody again? Therefore, individuality is maintained on spiritual grounds and\n\n�:'\n\nis thus confirmed by great iiciiryas like S ri Ramanuj a and others. It is\n\nclearly mentioned in many places in the Gitii that this spiritual individuality\nis understood by those who are devotees of the Lord. Those who are\n\n�l\n\nenvious of Kr�l)a as the Supreme Personality of Godhead have no bona\nfide access to the great literature. The nondevotee's approach to the\nteachings of the Gitii is something like bees licking on a bottle of honey.\nOne cannot have a taste of honey unless one opens the bottle. Similarly,\nthe mysticism of the Bhagavad-gitii can be understood only by devotees,\nand no one else can taste it, as it is stated in the Fourth Chapter of the\nbook. Nor can the Gitii be touched by persons who envy the very\nexistence of the Lord. Therefore, the Mayavadi: explanation of the Gitii\nis a most misleading presentation of the whole truth. Lord Caitanya has\nforbidden us to read commentations made by the Mayavadls and warns\nthat one who takes to such an understanding of the Mayavadi philosophy\nloses all power to understand the real mystery of the Gitii. If individuality\nrefers to the empirical universe, then there is no need of teaching by the\nLord. The plurality of the individual soul and of the Lord is an eternal\nfact, and it is confirmed by the Vedas as above mentioned.\n\nTEXT 13\n\n�rsAr-=lf� � � � \\ll'U I\n��f�'Rf�� ;r p II�� II\ndehino 'smin yathii dehe\nkaumiiram yauvanam jarii\ntathii dehiintara-priiptir\ndhiras tatra na muhyati\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0118": "I]\n\n�\n\n'\n\nText 13]\n\n!\n\nContents of the Glta Summarized\n\n89\n\ndehina�-of the embodied; asmin-in this; yathii-as; dehe-in the body;\n\nkaumiiram-boyhood; yauvanam-youth; jarii-old age; tathii- similarly;\n\ndehiintara-transference of the body; priipt*-achievement; dhira�-the\nsober; tatra-thereupon; na-never; muhyati-deluded.\nTRANSLATION\n\nAs the embodied soul continually passes, in this body, from boyhood to\nyouth to old age, the soul similarly passes into another body at death. The\nself-realized soul is not bewildered by such a change.\n\nPURPORT\n\nSince every living entity is an individual soul, each is changing his body\n\nevery moment, manifesting sometimes as a child, sometimes as a youth,\n\nand sometimes as an old man. Yet the same spirit souf is there and does\n\nnot undergo any change. This individual soul finally changes the body at\n\ndeath and transmigrates to another body; and since it is sure to have\n\nanother body in the next birth-either material or spiritual-there was no\n\ncause for lamentation by Arjuna on account of death, neither for Bhi�ma\n\nnor for Drova, for whom he was so much concerned. Rather, he should\n\nrejoice for their changing bodies from old to new ones, thereby rejuve­\n\nnating their energy. S(!ch changes of body account for varieties of enjoy­\n\nment or suffering, according to one's work in life. So Bhi�ma and Dro!J.a,\n\nbeing noble souls, were surely going to have either spiritual bodies in the\nnext life, or at least life in heavenly bodies for superior enjoyment of\n\nmaterial existence. So, in either case, there was no cause of lamentation.\n\nAny man who has perfect knowledge of the constitution of the individu­\n\nal soul, the Supersoul, and nature-both material and spiritual-is called a\n\ndhira or a most sober man. Such a man is never deluded by the change of\nbodies. The Mayavadl theory of oneness of the spirit soul cannot be enter­\n\ntained on the ground that spirit soul cannot be cut into pieces as a frag­\n\nmental portion. Such cutting into different individual souls would make\n\nthe Supreme cleavable or changeable, against the principle of the Supreme\nSoul being unchangeable.\n\nAs confirmed in the Gitii, the fragmental portions of the Supreme exist\n\neternally (saniitana) and are called k§ara; that is, they have a tendency to\nfall down into material nature. These fragmental portions are eternally so,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0119": "'\nBhagavad-g1ta As It Is\n\n90\n\n[Ch. 2\n\nand even after liberation, the individual soul remains the same-fragmental.\nBut once liberated, he lives an eternal life in bliss and knowledge with the\n\nPersonality of Godhead. The theory of reflection can be applied to the\nSupersoul who is present in each and every individual body and is known\n\nas the Paramatma, who is different from the individual living entity. When\nthe sky is reflected in water, the reflections represent both the sun and the\nmoon and the stars also. The stars can be compared to the living entities\n\nand the sun or the moon to the Supreme Lord. The individual fragmental\n\nspirit soul is represented by Arjuna, and the Supreme Soul is the Per­\n\nsonality of Godhead Sri Kr��a. They are not on the same level, as it will be\napparent in the beginning of the Fourth Chapter. If Arjuna is on the same\n\nlevel with Kr��a, and Kr��a is not superior to Arjuna, then their relation­\n\nship of instructor and instructed becomes meaningless. If both of them\nare deluded by the illusory energy (miiyii), then there is no need of one\n\nbeing the instructor and the other the instructed. Such instruction would\n\nII\n\nbe useless because, in the clutches of miiyii, no one can be an authoritative\n\ninstructor. Under the circumstances, it is admitted that Lord Kr��a is the\nSupreme Lord, superior in position to the living entity, Arjuna, who is a\nforgotten soul deluded by miiyii.\n\nl\nTEXT 14\n\nr'\n\nlll��� �..ijtf tdl�\"''t!�;:��n 1\n3fT•I¥tI qIPoi;{)sfit�I(ij fffitffl� l{RQ II t \\Ill\nmiitrii-sparsiis tu kaunteya\nsitO§!la-sukha-duflkha-dii{l\niigamiipiiyino 'nityiis\ntiirhs titik§asva bhiirata\nmiit rii- sen suous; sp arsii{l - percep tion;\n\ntu- only; kaunteya-0\n\nson of\n\nKunfi; sita-winter; U§!la-summer; sukh a- h app ine ss; du[lkha-dii[l-giving\n\npain; iigama-appearing; apiiyinaft- disappearing; anityii[l- nonpermanent;\n\ntii n-all of them; titik§asva-just try to tolerate; bhiirata-0 descendant of\n\nthe Bharata dynasty.\n\nTRANSLATION\n0 son of Kunfi, the nonpermanent appearance of happiness and distress,\nand their disappearance in due course, are like the appearance and dis-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0120": ",j\n·\n\nContents of the Gita Summarized\n\nText 15]\n\n91\n\nappearance of winter and summer seasons. They arise from sense perception, 0 scion of Bharata, and one must learn to tolerate them without\nbeing disturbed.\n\nPURPORT\n\nIn the proper discharge of duty, one has to learn to tolerate nonper­\n\nmanent appearances and disappearances of happiness and distress. Ac­\n\ncording to Vedic injunction, one has to take his bath early in the morning\n\neven during the month of Miigha (January-February). It is very cold at\n\nthat time, but in spite of that a man who abides by the religious principles\ndoes not hesitate to take his bath. Similarly, a woman does not hesitate to\n\ncook in the kitchen in the months of May and June, the hottest part of the\n\nsummer season. One has to execute his duty in spite of climatic incon­\n\nveniences. Similarly, to fight is the religious principle of the k§atriyas, and\nalthough one has to fight with some friend or relative, one should not\ndeviate from his prescribed duty. One has to follow the prescribed rules\n\nand regulations of religious principles in order to rise up to the platform of\n\nknowledge because by knowledge and devotion only can one liberate himself from the clutches of maya (illusion).\n\nThe two different names of address given to Arjuna are also significant.\n\nTo address him as Kaunteya signifies his great blood relations from his\n\nmother's side; and to address him as Bharata signifies his greatness from\n\nhis father's side. From both sides he is supposed to have a great heritage.\n\nA great heritage brings responsibility in the matter of proper discharge of\n\nduties; therefore, he cannot avoid fighting.\n\nTEXT 15\n\n� ft: ;r Slf\\ltt {4k1 � � I\n�:- � it'S4!€f�Ciltt � II �'-\\\n..\n\nyam hi na vyathayanty ete\npurn§am purn§ar§abha\nsama-du{l,kha-sukham dhirarh\nso 'mrtatvaya kalpate\n\n.\n\nI\n\n.\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0121": "I\n\n! '\n92\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nyam-one who; hi-certainly; na-never; vyathayanti-are distressing; eteall these; pum§am-to a person; pum§ar§abha-is best among men; samaunaltered; duftkha- distress; sukham- happ iness; dh iram\n\namrtatviiya-for liberation; kalpate\n\n- patient; saft- he;\n\n-is considered eligible.\n\nTRANSLATION\n0 best among men [ Arjuna]' the person who is not disturbed by\nhappiness and distress and is steady in both is certainly eligible for\nliberation.\nPURPORT\nAnyone who is steady in his determination for the advanced stage of\nspiritual realization and can equally tolerate the onslaughts of distress and\nhappiness is certainly a person eligible for liberation. In the vaf!!.iiSrama\ninstitution, the fourth stage of life, namely the renounced order (sannyiisa),\nis a painstaking situation. But one who is serious about making his life\nperfect surely adopts the sannyiisa order of life in spite of all dif,ficulties.\nThe difficulties usually arise from having to sever family relationships, to\n, give up the connection of wife and children. But if anyone is able to\ntolerate such difficulties, surely his path to spiritual realization is complete.\n\n.)\n\nI\n\nSimilarly, in Arjuna 's discharge of duties as a k§atriya, he is advised to\npersevere, even if it is difficult to fight with his family members or\nsimilarly beloved persons. Lord Caitanya took sannyiisa at the age of\ntwenty-four, and His dependents, young wife as well as old mother, had\nno one else to look after them. Yet for a higher cause He took sannyiisa\nand was steady in the discharge of higher duties. That is the way of\nachieving liberation from material bondage.\n\nTEXT 16\n\nr\n\n�) m:Rr lfT€iT ;mncft � �: I\n\\l�tO(f<r msRt�€'4..�(ij+4i(R•ilf: II t �II\nniisato vidyate bhiivo\nniibhiivo vidyate sataft\nubhayor api dr§to'ntas\ntv anayos tattva-darsibhift\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0122": "Contents of the Gita Summarized\n\nText 16]\n\nna-never; asata �\n\n-\n\n93\n\nof the nonexistent; vid yate- there is; bhava�-endu r­\n\nance; na-never; abhava�-changing quality; vidyate-there is; sata�-of the\neternal;\n\nubhay o�\n\n-\n\nof\n\nthe\n\ntwo;\n\napi-verily; dnta�-observed; anta�­\n\nconclusion; tu- but; ana yo�-of them; tattva- truth; darsibhi�- by the\nseers.\nTRANSLATION\nThose who are seers of the truth have concluded that of the nonexistent\nthere is no endurance, and of the existent there is no cessation. This\nseers have concluded by studying the nature of both.\nPURPORT\n\nThere is no endurance of the changing body. That the body is changing\nevery moment by the actions and reactions of the different cells is\nadmitted by modern medical science; and thus growth and old age are\ntaking place in the body. But the spirit soul exists permanently, remaining.\nthe same despite all changes of the body and the mind. That is the\ndifference between matter and spirit. By nature, the body is ever changing,\nand the soul is eternal. This conclusion is established by all classes of seers\n\nof the truth, both impersonalist and personalist. In the Vi§fl.U Puriira it\n\nis stated that Vi�!J.U and His abodes all have self-illuminated spiritual\n\nexistence. \"]yot'irh§i vi�rur bhavaniini vi§ru�.\" The words existent and\n\nnonexistent refer only to spirit and matter. That is the version of all seers\nof truth.\nThis is the beginning of the instruction by the Lord to the living entities\nwho are bewildered by the influence of ignorance. Removal of ignorance\ninvolves the reestablishment of the eternal relationship between the worshiper and the worshipable and the consequent understanding of the\ndifference between the part and parcel living entities and the Supreme\nPersonality of Godhead. One can understand the nature of the Supreme\nby thorough study of oneself, the difference between oneself and the\nSupreme being understood as the relationship between the part and the\n\nwhole. In the Ve diinta-siitras, as well as in the Srimad-Bhiigavatam, the\nSupreme has been accepted as the origin of all emanations. Such emanations are experienced by superior and inferior natural sequences. The living\nentities belong to the· superior nature, as it will be revealed in the Seventh\nChapter. Although there is no difference between the energy and the\nenergetic, the energetic is accepted as the Supreme, and energy or nature\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0123": "94\n\n[Ch. 2\n\nBhagavad-glta As It Is\n\nis accepted as the subordinate. The living entities, therefore, are always\nsubordinate to the Supreme Lord, as in the case of the master and the\nservant, or the teacher and the taught. Such clear knowledge is impossible\nto understand under the spell of ignorance, and to drive away such\nignorance the Lord teaches the Bhagavad-gitii for the enlightenment of all\nliving entities for all time.\n\nlj\nI\n\nTEXT 17\n\n� ij ijftfi: �;r �4 ill{ �I\nn.\n;r �f�� llt\\SII\n.. x... _,..mhftl'\n\naviniisi tu tad viddhi\nyena sarvam idarh tatam\nviniisam avyayasyiisya\nna kascit kartum arhati\naviniisi-imperishable; tu-but; tat-that;\n\nviddhi-know\n\nit;\n\nyena- by\n\nwhom; sarvam-all of the body; idam-this; tatum-widespread; viniisamdestruction; avyay as ya-of the imperishable; asya-of it; na kascit-no\none; kartum-to do; arhati-able.\nTRANSLATION\n\nKnow that which pervades the entire body is indestructible. No one is\nable to destroy the imperishable soul.\nPURPORT\nThis verse more clearly explains the real nature of the soul, which is\nspread all over the body. Anyone can understand what is spread all over\nthe body: it is consciousness. Everyone is conscious of the pains and\npleasures of the body in part or as a whole. This spreading of consciousness\nis limited within one's own body. The pains and pleasures of one body are\nunknown to another. Therefore, each and every body is the embodiment\n\nl'l\n\nof an individual soul, and the symptom of the soul's presence is perceived\nas individual consciousness. This soul is described as one ten-thousandth\npart of the upper portion of the hair point in size. The Svetiisvatara\nUpa ni§ad confirms this:\n\nbiiliigra-sata-bhiigasya satadhii kalpitasya ca\nbhiigo jiva� sa vijiieya� sa ciinantyiiya kalpate.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0124": "Text 17]\n\nContents of the Gita Summarized\n\n95.\n\n\"When the upper point of a hair is divided into one hundred parts and\n\nagain each of such parts is further divided into one hundred parts, each\nsuch part is the measurement of the dimension of the spirit soul.\" (Svet.\n\n5.9) Similarly, in the Bhiigavatam the same version is stated:\n\nkdiigra-sata-bh iigasya satiirhsa[l siidrsiitmaka[l\njiva[l siik�ma-svarfipo 'yam sankhyiitito hi cit-kar-afl\n\"There are innumerable particles of spiritual atoms, which are measured as\none ten-thousandth of the upper portion of the hair.\"\n\nTherefore, the individual particle of spirit soul is a spiritual atom smaller\n\nI\nI\n\nthan the material atoms, and such atoms are innumerable. This very small\nspiritual spark is the basic principle of the material body, and the influence\n\nof such a spiritual spark is spread all over the body as the influence of the\nactive principle of some medicine spreads throughout the body. This\n\ncurrent of the spirit soul is felt all over the body as consciousness, and that\n\nis the proof of the presence of the soul. Any layman can understand that\nthe material body minus consciousness is a dead body, and this conscious-\n\nness cannot be revived in the body by any means of material administra-\n\ntion. Therefore, consciousness is not due to any amount of material\ncombination, but to the spirit soul. In the Mur-flaka Upani�ad the measure-\n\nment of the atomic spirit soul is further explained:\n\ne§O 'r-uriitmii cetasii veditavyo\nyasmin priir-afl paiicadhii sarhvivda\npriir-ais cittarh sarvam otam prajiiniirh\nyasmin visuddhe vibhavaty e§a iitmii.\n\"The soul is atomic in size and can be perceived by perfect intelligence.\n\nThis atomic soul is floating 'in the five kinds of air [prii[la, apiina, vyiina,\nsamiina and udiina J, is situated within the heart, and spreads its influence\nall over the body of the embodied living entities. When the soul is purified\n.\nfrom the contamination of the five kinds of material air, its spiritual\ninfluence is exhibited.\"\n\n(Mur-fl- 3.1.9)\n\nThe hatha-yoga system is meant for controlling the five kinds of air\n\nencircling the pure soul by different kinds of sitting postures-not for any\n\nmaterial profit, but for liberation of the minute soul from the entanglement of the material atmosphere.\n\nSo the constitution of the atomic soul is admitted in ail Vedic literatures,\n\nand it is also actually felt in the practical experience of any sane man. Only\n\nthe insane man can think of this atomic soul as all-pervading Viuw-tattva.\nThe influence of the atomic soul can be spread all over a particular\n\n·l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0125": "L\nt\n\n96\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nbody. According to the Murflaka Upani§ad, this atomic soul is situated in\nthe heart of every living entity, and because the measurement of the atomic\nsoul is beyond the power of appreciation of the material scientists, some\nof them assert foolishly that there is no soul. The individual atomic soul\nis definitely there in the heart along with the Supersoul, and thus all the\nenergies of bodily movement are emanating from this part of the body.\nThe corpuscles which carry the oxygen from the lungs gather energy from\nthe soul. When the soul passes away from this position, activity of the\nblood, generating fusion, ceases. Medical science accepts the importance of\nthe red corpuscles, but it cannot ascertain that the source of the energy is\nthe soul. Medical science, however, does admit that the heart is the seat of\nall energies of the body.\nSuch atomic particles of the spirit whole are compared to the sunshine\nmolecules. In the sunshine there are innumerable radiant molecules.\nSimilarly, the fragmental parts of the Supreme Lord are atomic sparks of\nthe rays of the Supreme Lord, called by the name prabhii or superior\nenergy. Neither Vedic knowledge nor modern science denies the existence\nof the spirit soul in the body, and the science of the soul is explicitly\ndescribed in the Bhagavad-gitii by the Personality of Godhead Himself.\n\n. TEXT 18\n\nantavanta ime dehii\nnityasyoktii� saririra�\naniisino 'prameyasya\ntasmiid yudhyasva bhiirata\nantavanta�- perishable; ime-all these; dehii�- material bodies; nityasyaeternal in existence; uktii�-it is so said; saririra�-the embodied souls;\naniiSina�..c_never to be destroyed; ap rameyasya- immeasur a ble; tasmiittherefore; yudh yasva- fight; bhiirata-0 descendant of Bharata.\n\nTRANSLATION\nOnly the material body of the indestructible, immeasurable and eternal\nliving entity is subject to destruction; therefore, fight, 0 descendant of\nBharata.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0126": "i�\n\nText 19]\n\nContents of the Gita Summarized\n\n97\n\nPURPORT\nThe material body is perishable by nature. It may perish immediately,\nor it may do so after a hundred years. It is a question of time only. There\nis no chance of maintaining it indefinitely. But the spirit soul is so minute\nthat it cannot even be seen by an enemy, to say nothing of being killed.\nAs mentioned in the previous verse, it is so small that no one can have any\nidea how to measure its dimension. So from both viewpoints there is no\ncause of larp.entation because the living entity can neither be killed as he is,\nnor can the material body, which cannot be saved for any length of time, be\npermanently protected. The minute particle of the whole spirit acquires\nthis material body according to his work, and therefore observance of\nreligious principles should be utilized. In the\n\nVediinta-idltras the living\n\nentity is qualified as light because he is part and parcel of the supreme\nlight. As sunlight maintains the entire universe, so the light of the soul\nmaintains this material body. As soon as the spirit soul is out of this\nmaterial body, the body begins to decompose; therefore it is the spirit\nsoul which maintains this body. The body itself is unimportant. Arjuna\nwas advised to fight and sacrifice the material body for the cause of\nreligion.\nTEXT 19\n\n��m������\nro � ;y ft�y;fuir '11lt tR ;y � II t �II\nya enam vetti hantiiram\nyas cainam manyate hatam\nubhau tau na vijiinito\nniiyam hanti na hanyate\nyap-anyone; enam-this; vetti-knows; hantiiram-the killer; ya[l-:­\n\nanyone; ca-also; enam-this; manyat e-thinks; hatam-killed; ubhau-both\n\nof them; t au-they; n a-never; vijiin ita[l-in knowledge; na-never; ayamthis; hanti-kilL3; na nor; hanyate -be killed.\n-\n\nTRANSLATION\nHe who thinks that the living entity is the slayer or that he is slain,\ndoes not understand. One who is in knowledge knows that the self slays\nnot nor is slain.\n\n•\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0127": "98\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nPURPORT\n1·\n\nWhen an embodied living entity is hurt by fatal weapons, it is to be\nknown that the living entity within the body is not killed. The spirit soul\nis so small that it is impossible to kill him by any material weapon, as is\nevident from the previous verses. Nor is the living entity killable because\nof his spiritual constitution. What is killed, or is supposed to be killed,\nis the body only. This, however, does not at all encourage killing of\nthe body. The Vedic injunction is, \"mahimsya-t saroa-bhutani,\" never\ncommit violence to anyone. Nor does understanding that the living entity\nis not killed encourage animal slaughter. Killing the body of anyone without authority is abominable and is punishable by the law of the state as\nwell as by the law of the Lord. Arjuna, however, is being engaged in killing\nfor the principle of religion, and not whimsically.\n\nTEXT 20\n\n;r��qr��� \"{ffi �T qr ;r �:\n� �: ��Slt �uit\n;r � M+tfif �� lr�oll\nna jiiyate mriyate vii kadiicin\nnayarit bhiitvii bhavitii vii na bhiiya�\najo nitya� siisvato 'yam puriir-o\nna hanyate hanyamiine sarire\nna-never; jiiya te -takes birth; m riya te -never dies; vii-either; kadiicit­\n\nat any time (past, present or future); na-neve r; ayam-this; bhiitvii-came\n\ninto being; bhavi tii-wil l come to be; vii-or; na-not; bhiiya� -or has come\nto be; aja�-unborn; nitya�-eternal; siiSva t a� -permanent; ayam-this;\npu r iip�-th e oldest; na-never; hanya t e -is killed; hanyamiine-being\nkilled; sarire-by the body.\nTRANSLATION\nFor the soul there is never birth nor death. Nor, having once been, does\nhe ever cease to be. He is unborn, eternal, ever-existing, undying and\nprimeval. He is not slain when the body is slain.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0128": "Text 20]\n\nContents of the Gita Summarized\n\n99\n\nPURPORT\nQualitatively, the small atomic fragmental part of the Supreme Spirit is\none with the Supreme. He undergoes no changes like the body. Sometimes\nthe soul is called the steady, or kiitastha. The body is subject to six kinds\nof transformations. It takes its birth in the womb of the mother's body,\nremains for some time, grows, produces some effects, gradually dwindles,\nand at last vanishes into oblivion. The soul, however, does not go through\nsuch changes. The soul is riot born, but, because he takes on a material\nbody, the body takes its birth. The soul does not take birth there, and the\nsoul does not die. Anything which has birth also has death. And because\nthe soul has no birth, he therefore has no past, present or future. He is\neternal, ever-existing, and primeval-that is, there is no trace in history of\nhis coming into being. Under the impression of the body, we seek the\nhistory of birth, etc., of the soul. The soul does not at any time become\nold, as the body does. The so-called old man, therefore, feels himself to be\nin the same spirit as in his childhood or youth. The changes of the body do\nnot affect the soul. The soul does not deteriorate like a tree, nor anything\nmaterial. The soul has no by-product either. The by-products of the body,\nnamely children, are also different individual souls; and, owing to the\nbody, they appear as children of a particular man. The body develops\nbecause of the soul's presence, but the soul has neither offshoots nor\nchange. Therefore, the soul is free from the six changes of the body.\nIn the Katha Upani�ad also we find a similar passage which reads:\n\nna jiiyate mriyate vii vipascin\nniiyarh kutascin na vibhiiva kascit\najo nityaft siisvato 'yarh puriir-o\nna han yate han yamiine sarire.\n\n(Katha 1.2.18)\n)\n\nThe meaning and purport of this verse is the same as in the Bhagavad-gitii,\nbut here in this verse there is one special word, vipascit, which means\nlearned or with knowledge.\nThe soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find\nthe soul within the heart, where he is situated, one can still understand\nthe presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other\nreason, but the light of the sun is always there, and we are convinced that\nit is therefore daytime. As soon as there is a little light in the sky early in\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0129": "!·\n100\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nthe morning, we can understand that the sun is in the sky. Similarly, since\nthere is some consciousness in all bodies-whether man or animal-we can\nunderstand the presence of the soul. This consciousness of the soul is,\nhowever, different from the consciousness of the Supreme because the\nsupreme consciousness is all-knowledge-past, present and future. The\nconsciousness of the individual soul is prone to be forgetful. When he is\nforgetful of his real nature, he obtains education and enlightenment from\nthe superior lessons of Kr�!J.a. But Kf�!l a is not like the forgetful soul. If so,\nKr�!la's teachings of Bhagavad-gitii would be useless.\nThere are two kinds of souls-namely the minute particle soul (arw­\n\niitmii) and the Supersoul (the vibhu-iitmii). This is also confirmed in the\nKatha Upani�ad in this way:\narwr aviyiin mahato mahiyiin\niitmiisya jantor nihito guhiiyiim\ntam akratu[l pasyati vita-soko\ndhiitu[l prasiidiin mahimiinam iitmana[l\n(Katha 1.2.20)\n\"Both the Supersoul [Paramiitmii 1 and the atomic soul [jiviitmii 1 are\nsituated on the same tree of the body within the same heart of the living\nbeing, and only one who has become free from all material desires as well\nas lamentations can, by the grace of the Supreme, understand the glories of\nthe soul.\" Kr�!la is the fountainhead of the Supersoul also, as it will be\ndisclosed in the following chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore he requires to be enlightened by Kr�!J.a, or\nby His bona fide representative (the spiritual master).\n\nTEXT 21\n\n�({l filwt lRi4 � � l(wt¥Fit+4of.!� I\n� � �'{:qr�cfi�ij<mr� �II�� II\nvediiviniisinam nityam\nya enam ajam avyayam\nkatham sa puru�a[l piirtha\nkam ghiitayati hanti kam\nveda-in knowledge; avinasinam-indestructible; n ityam-always; ya[lone who; enam-this (soul); ajam-unborn;avyayam-immutable; katham-\n\n]I<\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0130": "Text 22]\n\nContents of the Glta Summarized\n\nhow; safl-he; puru�a[l-person; p iirtha\n\n-\n\n101\n\n0 Partha (Arjuna); kam-whom;\n\nghiitaya ti-hurts; hanti-kills; kam-whom.\n\nTRANSLATION\n0 Piirtha, how can a person who knows that the soul is indestructible,\nunborn, eternal and immutable, kill anyone or cause anyone to kill?\n\nPURPORT\nEverything has its proper utility, and a man who is situated in complete\nknowledge kriows how and where to apply a thing for its proper utility.\nSimilarly, violence also has its utility, and how to apply violence rests with\nthe person in knowledge. Although the justice of the peace awards capital\n\n'I\n\npunishment to a person condemned for murder, the justice of the peace\ncannot be blamed because he orders violence to another person according\nto the codes of justice. In Manu-sarhhitii, the lawbook for mankind, it is\nsupported that a murderer should be condemned to death so that in his\nnext life he will not have to suffer for the great sin he has committed.\nTherefore,\n\nthe king's punishment of ha\n\n�ng a murderer is actually\n\nbeneficial. Similarly, when Kr�J).a orders fighting, it must be concluded\nthat violence is for supreme justice, and, as such, Arjuna should follow\nthe instruction, knowing well that such violence, committed in the act of\nfighting for Kr�J).a, is not violence at all because, at any rate, the man, or\nrather the soul, cannot be killed; so for the administration of justice, socalled violence is permitted. A surgical operation is not meant to kill the\npatient, but to cure him. Therefore the fighting to be executed by Arjuna\nat the instruction of Kr�pa is with full knowledge, so there is no possibility\nof sinful reaction.\n\nTEXT 22\nu ill\n\nU')a .&\\11.!\\ � ��T\n\n�\n\n� �;tftr WRTSmfUr I\n�� �fultur fcr{� �t·\n\n�����������\n\n·\n\n,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0131": "102\n\nBhagavad-glta As It Is\n\n[Ch. 2\n\nviisiiritsi jirriini yathii vihiiya\nnaviini grhriiti naro 'pariiri\ntathii saririiri vihiiya jirriiny\nanyiini sarityiiti naviini dehi\nvas iirit si-garments ; jirr ani-old and worn out; yathii-as it is; vihayagiving up; naviini-new garments; grh r ati-does accept; na ra� - a man;\naparar i-other; tathii-in the same way; sa rirar i-bodies; vihiiya-giving\nup; jirr- ani old and useless; any iini- different; sarityiiti-verily accepts;\n-\n\nnaviini-new sets;\n\ndehi-the embodied.\nTRANSLATION\n\nAs a person puts on new garments, giving up old ones, similarly, the\nsoul accepts new material bodies, giving up the old and useless ones.\nPURPORT\nChange of body by the atomic individual soul is an accepted fact. Even\nsome of the modern scientists who do not believe in the existence of the\nsoul, but at the same time cannot explain the source of energy from the\nheart, have to accept continuous changes of body which appear from\nchildhood to b,ayhood and from boyhood to youth and again from youth\nto old age. From old age, the change is transferred to another body.\nThis has already been explained in the previous verse.\nTransference of the atomic individual soul to another body is made\npossible by the grace of the Supersoul. The Supersoul fulfills the desire of\n\nthe atomic soul as one friend fulfills the desire of another. The Vedas,\n\nlike the Murflaka Upani§ad, as well as the Svetiisvatara Upani§ad, compare\nthe soul and the Supersoul to two friendly birds sitting on the same tree.\nOne of the birds (the individual atomic soul) is eating the fruit of the tree,\nand the other bird (Kr��a) is simply watching His friend. Of these two\nbirds-although they are the same in quality-one is captivated by the\nfruits of the material tree, while the other is simply witnessing the\nactivities of His friend. Kr��a is the witnessing bird, and Arjuna is\nthe eating bird. Although they are friends, one is still the master and the\nother is the servant. Forgetfulness of this relationship by' the atomic soul\nis the cause of one's changing his position from one tree to another or\n\nfrom one body to another. The jiva soul is struggli ng very hard on the tree\nof the material body, but as soon as he agrees to accept the other bird as\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0132": "Text 23]\n\nContents of the Gita Summarized\n\n103-\n\nthe supreme spiritual master-as Arjuna agreed to do by voluntary surrender\nunto Kr�!l a for instruction-the subordinate bird immediately becomes\nfree from all lamentations. Both the Katha Upani�ad and Svetiisvatara\n\nUpani�ad confirm this:\n\nsamiine vrk�e puru�o nimagno\n'nisayii socati muh yamiina�\n\nju�tam yadii pasyaty an yam isam asya\nmahimiinam iti vita-soka�\n\n\"Although the two birds are in the same tree, the eating bird is fully\nengrossed with anxiety and moroseness as the enjoyer of the fruits of the\ntree. But if in some way or other he turns his face to his friend who is the\nLord and knows His glories-at once the suffering bird becomes free from\nall anxieties.\" Arjuna has now turned his face towards his eternal friend,\n\nKr�!la, and is understanding the Bhagavad-gitii from Him. And thus, hearing from Kr�!la, he can understand the supreme glories of the Lord and be\n\nfree from lamentation.\nArjuna is advised herewith by the Lord not to lament for the bodily\nchange of his old grandfather and his teacher. He should rather be happy\nto kill their bodies in the righteous fight so that they may be cleansed at\nonce of all reactions from various bodily activities. One who lays down\nhis life on the sacrificial altar, or in the proper battlefield, is at once\ncleansed of bodily reactions and promoted to a higher status of life. So\nthere was no cause for Arjuna 's lamentation.\n\nTEXT 23\n\n?r;f m�Rr qyfUr �;f �fu qyer�: I\n;r � �C(� ..-{tt11ft ;r �:ittftlfu �: II � � II\nnainam chindanti sastriiri\nnainam dahati piivaka�\n\nna cainam kledayanty iipo\nna so�ayati miiruta�\n\nna-never; enam-unto this soul; chindanti-can cut into pieces; sastriiri\n\n-all weapons; na-never; enam-unto this soul; dahati-burns; piivaka�fire; na-never; ca-also; enam-unto this soul; kledayanti-moistens; iipa�\n-water; na-never; so�ayati-dries; miimta�-wind.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0133": "Bhagavad-gita As It Is\n\n104\n\n[Ch. 2\n\nTRANSLATION\nThe soul can never be cut into pieces by any weapon, nor can he be\nburned by fire, nor moistened by water, nor withered by the wind.\nPURPORT\nAll kinds of weapons, swords, flames, rains, tornadoes, etc., are unable\nto kill the spirit soul. It appears that there were many kinds of weapons\nmade of earth, water, air, ether, etc., in addition to the modern weapons\nof fire. Even the nuclear weapons of the modern age are classified as fire\nweapons, but formerly there were other weapons made of all different types\nof material elements. Firearms were counteracted by water weapons, which\nare now unknown to modern science. Nor do modern scientists have\nknowledge of tornado weapons. Nonetheless, the soul can never be cut\ninto pieces, nor annihilated by any number of weapons, regardless of\nscientific devices.\nNor was it ever possible to cut the individual souls from the original\nSoul. The Mayavadl, however, cannot describe how the individual soul\nevolved from ignorance and consequently became covered by illusory\nenergy. Because they are atomic individual souls (saniitana) eternally, they\nare prone to be covered by the illusory energy, and thus they become\nseparated from the association of the Supreme Lord, just as the sparks of\nthe fire, although one in quality with the fire, are prone to be extinguished\nwhen out of the fire. In the Variiha Puriirw, the living entities are described\nas separated parts and parcels of the Supreme. They are eternally so,\naccording to the Bhagavad-gitii also. So, even after being liberated from\nillusion, the living entity remains a separate identity, as is evident from\nthe teachings of the Lord to Arjuna. Arjuna became liberated by the\nknowledge received from Kr��a, but he never became one with Kr��a.\nTEXT 24\n\n�)strlf�t�irs�41�q)s�� � :q I\n�: ��: �l'!I(*l�tsti'��: II�� II\nacchedyo'yam adiihyo'yam\nakledyo'so§ya eva ca\nnitya{l sarva-gata{l sthiirtur\nacalo'yam saniitana[l\n\n..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0134": ",-'1\n\n'\n\nContents of the Gita Summarized\n\nText 25]\n\n105.\n\nacchedya�-unbreakable; ayam-this soul; adiihya�-cannot be burned;\nayam-this soul; akledya�-insoluble ; aso§ yah-cann ot be dried; eva-certainly; ca-and; nitya�-everl asting ; sarva gata� all-pervading ; sthiiru�unchangeable; acala�-immovable; ayam-this soul; sanii tana�-e ternally\n-\n\n-\n\nthe same.\n\nTRANSLATION\nThis individual soul is unbreakable and. insoluble, and can be neither\nburned nor dried. He is everlasting, all-pervading, unchangeable, immovable\nand eternally the same.\nPURPORT\nAll these qualifications of the atomic soul definitely prove that the\nindividual soul is eternally the atomic particle of the spirit whole, and he\nremains the same atom eternally, without change. The theory of monism\nis very difficult to apply in this case, because the individual soul is never\nexpected to become one homogeneously. After liberation from material\ncontamination, the atomic soul may prefer to remain as a spiritual spark\nin the effulgent rays of the Supreme Personality of Godhead, but the\nintelligent souls enter into the spiritual planets to associate with the\nPersonality of Godhead.\n\nThe word sarva-gata� (all-pervading) is significant because there is no\n\ndoubt that living entities are all over God's creation. They live on the\nland, in the water, in the air, within the earth and even within fire. The\nbelief that they are sterilized in fire is not acceptable, because it is clearly\nstated here that the soul cannot be burned by fire. Therefore, there is no\ndoubt that there are living entities also in the sun planet with suitable\nbodies to live there. If the sun globe is uninhabited, then the word\ns\n\narva g ata�-living everywhere-becomes meaningless.\n-\n\nTEXT 25\n\n3l�TStf¥4�..&TStf���sttu�{r I\n'} • :--.n � : ;r��a¥4�nr 11�� 11\n·\n\navyakto 'yam acintyo 'yam\navikiiryo 'yam ucyate\ntasmiid evam viditvainam\nniinusocitum arhasi\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0135": "106\n\nBhagavad-gihi As It Is\n\n[Ch. 2.\n\navyak ta�- invisible; ayam-this soul; acintya�-inconceivable; a yamthis soul; avikiirya�-unchangeable; ayam- this soul; ucyate- is said; �asmiit\n-therefore; evam-like this; viditvii-knowing it well; enam-this soul; nado not; anusocitum-may lament over; arhasi- you deserve.\n\nTRANSLATION\nIt is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.\nPURPORT\nAs described previously, the magnitude of the soul is so small for our\nmaterial calculation that he cannot be seen even by the most powerful\nmicroscope; therefore, he is invisible. As far as the soul's existence is\nconcerned, no one can establish his existence experimentally beyond the\nproof of sruti, or Vedic wisdom. We have to accept this truth, because\nthere is no other source of understanding the existence of the soul,,\nalthough it is a fact by perception. There are many things we have to\naccept solely on grounds of superior authority. No one can deny the\nexistence of his father, based upon the authority of his mother. There is\nno other source of understanding the identity of the father except by the\nauthority of the mother. Similarly, there is no other source of understanding the soul except by studying the Vedas. In other words, the soul is\ninconceivable by human experimental knowledge. The soul is consciousness and conscious-that also is the statement of the Vedas, and we have\nto accept that. Unlike the bodily changes, there is no change in the soul.\nAs eternally unchangeable, the soul remains atomic in comparison to the\ninfinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul\nis infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can\nnever become equal to the infinite soul, or the Supreme Personality of\nGodhead. This concept is repeated in the Vedas in different ways just to\nconfirm the stability of the conception of the soul. Repetition of some­\n\nthing is necessary in order that we understand the matter thoroughly, ·\nwithout error.\n\nTEXT 26\n\n31\"� � fir�Httd � � � � I\n\nQ� � ¥46:1'1 tit � �iH�tt¥tf« II � � II\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0136": "Text 26)\n\nContents of the Gila Summarized\n\n107.\n\natha cainam nitya-jiitam\nnityam vii manyase mrtam\ntathiipi tvam mahii-biiho\nnainam socitum arhasi\n\natha-if, however; ca-also; enam-this soul; ni tya-jiitam-always born;\nn i tyam-forever ;\n\nvii-either; .manyase-so think; m rtam-:- dead; tathiipi­\n\nstill; tvam- you; mahii-biiho-0 mighty-armed one; na-never; enam-about\nthe soul; socitum-to lament; arhasi-deserve.\n\nTRANSLATION\nIf, however, you think that the soul is perpetually born and always dies,\nstill you have no reason to la ment , 0 migh ty - arme d.\n\nPURPORT\nThere is always a class of philosophers, almost akin to the Buddhists,\nwho do not believe in the separate existence of the soul beyond the body.\nWhen Lord Krwa spoke the Bhagavad-gitii, it appears that such philosophers existed, and they were known as the Lokiiyatikas and Vaibhii�ikas.\nThese philosophers maintained that life symptoms, or soul, takes place at\na certain mature condition of material combination. The modern material\nscientist and materialist philosophers also think similarly. According to\nthem, the body is a combination of physical elements, and at a certain\nstage the life symptoms develop by interaction of the physical and\nchemical elements. The science of anthropology is based on this philosophy.\n\nCurrently, many pseudo-religions-now becoming fashionable in\n\nAmerica-are also adhering to this philosophy, as well as to the nihilistic\nnondevotional Buddhist sects.\n·\n\nEven if Arjuna did not believe in the existence of the soul-as in the\n\nVaibhii§ika philosophy-there would still have been no cause for lamentation. No one laments the loss of a certain. bulk of chemicals and stops\ndischarging his prescribed duty. On the other hand, in modern science and\nscientific warfare, so many tons of chemicals are wasted for achieving\nvictory over the enemy. According to the Vaibhii�ika philosophy, the socalled soul or iitmii vanishes along with the deterioration of the body. So,\nin any case, whether Arjuna accepted the Vedic conclusion that there is an\natomic soul, or whether he did not believe in the existence of the soul, he\nhad no reason to lament. According to this theory, since there are so many\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0137": "I\n\n�\n\n108\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nliving entities generating out of matter every moment, and so many of\nthem are being vanquished every moment, there is no need to grieve for\nsuch an incidence. However, since he w as not risking rebirth of the soul,\nArjuna had no reason to be afraid of being affected with sinful reactions\ndue to his killing his grandfather and teacher. But at the same time, Kr�!la\nsarcastically addressed Arjuna as mahii-biihu, mighty-armed, because He,\nat least, did not accept the theory of the Vaibhii§ikas, which leaves aside\nthe Vedic wisdom. As a k§atriya, Arjuna belonged to the Vedic culture,\nand it behooved him to continue to follow its principles.\n\nTEXT 27\n\n�ft��������·l\n��u�qf(�:rtfs'ij ;r ��������II\njiitasya hi dhrnvo mrtyur\ndhrnvam janma mrtasya ca\ntasmiid aparihiirye'rthe\nna tvam socitum arhasi\njiitasya-one 'who has taken his birth; hi-certainly; dhrnva�-a fact;\nmr tyu�- deat h ;\n\ndhruvam-it is also a fact; janma-birth; mrtasya � of the\n\ndead; ca-also; tasmiit- therefore; aparihiirye- for that which is unavoidable;arthe-in the matter of; na-do not; tvam-you; socitum-to lament;\n\narhasi-deserve.\nTRANSLATION\nFor one who has taken his birth, death is certain; and for one who is\ndead, birth is certain. Therefore, in the unavoidable discharge of your\nduty, you should not lament.\nPURPORT\nOne has to take birth according to one's activities of life. And, after\nfinishing one term of activities, one has to die to take birth for the next.\n\nIn this way the cycle of birth and death is revolving, one after the other\nwithout liberation. This cycle of birth and death does not, however,\nsupport unnecessary murder, slaughter and war. But at the same time,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0138": "Contents of the Gita Summarized\n\nText 28]\n\n109\n\nviolence and war are inevitable factors in human society for keeping law\nand order\n\n.\n\n•\n\nThe Battle of Kuruk�etra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a k§atriya.\nWhy should he be afraid of or aggrieved at the death of his relatives since\nhe was discharging his proper duty? He did not deserve to break the law,\nthereby becoming subjected to the reactions of sinful acts, of which he\nwas so afraid. By avoiding the discharge of his proper duty, he-would not\nbe able to stop the death of his relatives, and he would be degraded due to\nhis selection of the wrong path of action.\n\nTEXT 28\n\n31otf�T�\"tf;r '{mR Q�lP�\"lfTR '+ffi� 1\n3l�R\\i4 '1 1--'fter vr � �� II ��II\navyaktiidini bhiitiini\nvyakta-madhyiini bhiirata\navyakta-nidhaniiny eva\ntatra kii paridevanii\navyaktiidini-in the beginning unmanifested; bhutiini-all that are created;\nvyakta-manifested; madhyiini-in the middle; bhiirata-0 descendant of\nBharata;avyakta-nonmanifested; nidhaniini-all that are vanquished; evait is all like that; tatra-therefore; kii-what;paridevanii-lamentation.\n\nTRANSLATION\n\nAll created beings are unmanifest in their beginning, manifest in their\ninterim state, and unmanifest again when they are annihilated. So what\nneed is there for lamentation?\nPURPORT\nAccepting that there are two classes of philosophers, one believing in\nthe existence of soul and the other not believing in the existence of the\nsoul, there is no cause for lamentation in either case. Nonbelievers in the\nexistence of the soul are called atheists by followers of Vedic wisdom. Yet\neven if, for argument's sake, we accept the atheistic theory, there is still no\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0139": "Bhagavad-gita As It Is\n\nIIO\n\n[Ch. 2.\n\ncause for lamentation. Apart from the separate existence of the soul, the\nmaterial elements remain unmanifested before creation. From this subtle\nstate of unmanifestation comes manifestation, just as from ether, air is\ngenerated; from air, fire is generated; from fire, water is generated; and\nfrom water, earth .becomes manifested. From the earth, many varieties of\nmanifestations take place. Take, for example, a big skyscraper manifested\nfrom the earth. When it is dismantled, the manifestation becomes again\nunmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but _in course of time things are manifested\nand unmanifested-that is the difference. Then what cause is there for\nlamentation either in the stage of manifestation or unmanifestation?\nSomehow or other, even in the unmanifested stage, things are not lost.\nBoth at the beginning and at the end, all elements remain unmanifested,\nand only in the middle are they manifested, and this does not make any\nreal material difference.\nAnd if we accept the Vedic conclusion as stated in the Bhagavad-gitii\n(antavanta ime dehii[l) that these material bodies are perishable in due\ncourse of time (nityasyoktii[l saririrw[l) but that soul is eternal, then we\nmust remember always that the body is like a dress; therefore why lament\nthe changing of a dress? The material body has no factual existence in\nrelation to the eternal soul. It is something like a dream. In a dream we\nmay think of flying in the sky, or sitting on a chariot as a king, but when\nwe wake up we can see that we are neither in the sky nor seated on the\nchariot. The Vedic wisdom encourages self-realization on the basis of the\nnonexistence of the material body. Therefore, in either case, whether one\nbelieves in the existence of the soul, or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.\n\nTEXT 29\n\n�r���m���\n\n;rT�ttCI§\\((\n\nRt Q�\n�\n�: I\n\n3TT��CI�'14{ q: St!oOftr\n�s� � ;r � m� ������\n..\n\niiscaryavat pasyati kascit enamiiscaryavad vadati tathaiva ciinya[l\nascaryavac cainam anya[l srrwti\nsrutviipy enam veda na caiva kascit\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0140": "1\nText 29]\n\nContents of the Gita Summarized\n\n111.\n\nii k aryava t-amazing; pasyati-see; kascit-some; enam-this soul; iiscar­\n\nyavat-amaz ing; vadati-speak ; tathii-there; eva-certainly; ca-also; anyaft\n-others; iiscaryavat-similarly amazing; ca-also; enam-this soul; anyaftothers; snw ti-hear; s rn tv ii-h a ving heard; ap i-even; enam-this soul; veda\n-do know; na-never; ca-and; eva-certainly; kascit-anyone\n\n.\n\nTRANSLATION\nSome look on the soul as amazing, some describe him as amazing, and\nsome hear of him as amazing, while others, even after hearing about him,\ncannot understand him at all.\nPURPORT\nSince Gitopani§ad is largely based on the principles of the Upani§ads,\nit is not surprising to also find this passage in the Katha Upani§ad.\n\n·\n\nsravar-iiyiipi bahubhir yo na labhyaft\nsnwanto 'pi bahavo yaft na vidyuft\niiscaryo vaktii kusalo 'sya labdhii\niiscaryo jniitii kusaliinusi§taft.\nThe fact that the atomic soul is within the body of a gigantic animal,\nin the body of a gigantic banyan tree, and also in the microbic germs,\nmillions and billions of which occupy only an inch of space, is certainly\nvery amazing. Men with a poor fund of knowledge and men who are not\naustere cannot understand the wonders of the individual atomic spark of\nspirit, even though it is explained by the greatest authority of knowledge,\nwho imparted lessons even to Brahma, the first living being in the universe.\nOwing to a gross m·aterial conception of things, most men in this age\ncannot imagine how such a small particle can become both so great and so\nsmall. So men look at the soul proper as wonderful either by constitution\nor by description. Illusioned by the material energy, people are so engrossed\nin subject matter for sense gratification that they have very little time\nto understand the question of self-understanding, even though it is a fact\nthat without this self-understanding all activities result in ultimate defeat\nin the struggle for existence. Perhaps one has no idea that one must think\nof the soul, and also make a solution of the material miseries.\nSome people who are inclined to hear about the soul may be attending\nlectures, in good association, but sometimes, owing to ignorance, they\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0141": "112\n\nBh agavad-gi ta As It Is\n\n[Ch. 2·\n\nare misguided by acceptance of the Supersoul and the atomic soul as one\nwithout distinction of magnitude. It is very difficult to find a man who\nperfectly understands the position of the soul, the Supersoul, the atomic\nsoul, their respective functions, relationships and all other major and\nminor details. And it is still m ore difficult to find a man who has actually\nderived full benefit from knowledge of the soul, and who is able to\ndescribe the position of the soul in different aspects. But if, somehow\nor other, one is able to understand the subject matter of the soul, then\none's life is successful. The easiest process for understanding the subject\nmatter of self, however, is to accept the statements of the Bhagavad-gitii\nspoken by the greatest authority, Lord Kr�pa, without being deviated by\nother theories. But it also requires a great deal of penance and sacrifice,\neither in this life or in the previous ones, before one is able to accept Krwa\nas the Supreme Personality of Godhead. Kf�pa can, however, be known as\nsuch by the causeless mercy of the pure devotee and by no other way.\nTEXT 30\n\n� M€£1¥4€p.�St( � � +rmr I\n��ITHicrtfUT �· ;r � �TNtt¥4�M II�\n\no\n\nII\n\ndehi nityam avadhyo 'yarh\ndehe sarvasya bhiirata\ntasmiit sarviipi bhiitiini\nna tvarh socitum arhasi\ndehi-the owner of the material body; nityam-eternally; avadhya�cannot be killed; ayam- this soul; dehe-in the body; sa rvasya- of everyone; bhiirata-0 descendant of Bharata; tasmiit- therefore; sarvapi-aU;\n\nbhiitani - living entities (that are born); na-never; tvam-yourself; socitum\n-to lament; arhasi-deserve.\n\nTRANSLATION\n0 descendant of Bharata, he who dwells in the body is eternal and can\n\nnever be slain. Therefore you need not grieve for any creature.\nPURPORT\nThe Lord now concludes the chapter of instruction on the immutable\nspirit soul. In describing the immortal soul in various ways, Lord Kr�pa\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0142": "Text 31]\n\n113\n\nContents of the Gita Summarized\n\nestablishes that the soul is immortal and the body is temporary. Therefore\nArjuna as a k§atriya should not abandon his duty out of fear that his\ngrandfather and teacher- Bhi�ma and Drm;a-will die in the battle. On\n\nthe authority of Sri Kr��a, one has to believe that there is a soul different\n\nfrom the material body, not that there is no such thing as soul, or that\nliving symptoms develop at a certain stage of material maturity resulting\n\nfrom the interaction of chemicals. Though the soul is immortal, violence\n\nis not encouraged, but at the time of war it is not discouraged when there\n\nis actual need for it. That need must be justified in terms of the sanction\nof the Lord, and not capriciously.\n\nTEXT 31\n\n��ttr ��(f ;r mfl:q«¥ttm 1\n1if�� ����s.:tR�P,p�� ;r fm II ��II\nsvadharmam api ciivek§ya\nna vikampitum arhasi\ndharmyiiddhi yuddhiic chreyo'nyat\nk§atriyasya na vidyate\nsvadharmam-one's\n\nown\n\nreligious\n\nprinciples;\n\napi-also;\n\nca-indeed;\n\navek§ya-considering; na-never; vikampitum-to hesitate; arhasi-you de­\n\nserve ;dharm yiit-from religious principles; hi-indeed;yuddhiit-of fighting;\nsreya�-better\n\nengagements; anyat-anything else; k§atriyasya-of the\n\nk§atriya; na-does not; vidyate-e x ist .\n\nTRANSLATION\n\nConsidering your specific duty as a �triya, you should know that there\nis no better engagement for you than fighting on religious principles; and\n\nso there is no need for hesitation.\nPURPORT\n\nOut of the four orders of social administration, the second order, for\n\nthe matter of good administration, is called k§atriya. K§at means hurt. One\nwho gives protection from harm is called k§atriya (trayat e-to give protec-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0143": "l\n114\n\nBhagavad-glta As It Is\n\n[Ch. 2 .\n\ntion). The k§atriyas are trained for killing in the forest. A k§atriya would\ngo into the forest and challenge a tiger face to face and fight with the\n\ntiger with his sword. When the tiger was killed, it would be offered the\nroyal order of cremation. This system is being followed even up to the\npresent day by the k§atriya kings of Jaipur state. The k§atriyas are\nspecially trained for challenging and killing because religious violence is\n\n·\n\nsometimes a necessary factor. Therefore, k§atriyas are never meant for\naccepting directly the order of sannyiisa or renunciation. Nonviolence in\npolitics may be a diplomacy, but it is never a factor or principle. In the\nreligious law books it is stated:\n\niihave§u mitho 'nyonyarh jighiirhsanto mahik§itaft\nyuddhamiiniift pararh saktyii svargarh yiinty apariinmukhiift\nyajfie§u pasavo brahman hanyante satatarh dvijaift\nsarhskrtiift kila mantrais ca te 'pi svargam aviipnuvan.\n\"In the battlefield, a king or k§atriya, while fighting another king envious\nof him, is eligible for achieving heavenly planets after death, as the briihma11as also attain the heavenly planets by sacrificing animals in the sacrificial fire.\" Therefore, killing on the battle on the religious principle and\nthe killing of animals in the sacrificial fire are not at all considered to be\nacts of violence, because everyone is benefitted by the religious principles\ninvolved. The animal sacrificed gets a human life immediately without\nundergoing the gradual evolutionary process from one form to another,\nand the k§atriyas killed in the battlefield also attain the heavenly planets\nas do the briihma11as who attain them by offering sacrifice.\nThere are two kinds of svadharmas, specific duties. As long as one is\nnot liberated, one has to perform the duties of that particular body in\naccordance with religious principles in order to achieve liberation. When\none is liberated, one's svadharma-specific duty-becomes spiritual and is\nnot in the material bodily concept. In the bodily conception of life there\nare specific duties for the briihma11as and k§atriyas respectively, and such\nduties are unavoidable. Svadharma is ordained by the Lord, and this will\n\nI·\n\nbe clarified in the Fourth Chapter. On the bodily plane svadharma is called\nvaT\"[Liisrama-dharma, or man's steppingstone for spiritual understanding.\nHuman civilization begins from the stage of var11iisrama-dharma, or specific\nduties in terms of the specific modes of nature of the body obtained.\nDischarging one's specific duty in any field of action in accordance with\nvaT\"[Liisrama-dharma serves to elevate one to a higher status of life.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0144": "�·\nI\n\nText 32)\n\n115\n\nContents of the Gita Summarized\nTEXT 32\n\n��T �� (':tq[l�'tffif� I\nijfut;t': �r.rr: '{T� �lRr ������II\nyadrcchayii copapannarit\nsvarga-dviiram apiivrtam\nsukhina{t k§atriyii{t piirtha\nlabhante yuddham idrsam\nyadrcchayii-by its own accord; ca-also; upapannam arrived at; svarga\n-\n\n-heavenly planet; dviiram-door; apiivrtam wide open; sukhina{t\n-\n\n-\n\nvery\n\nhappy; k§atriyii{t-the members of the royal order; piirtha-0 son of Prtha;\n\nlabhante-do achie ve; yuddham\n\n-\n\nwar; idrsam-like this.\n\nTRANSLATION\n0 Partha, happy are the �atriyas to whom such fighting opportunities\n\ncome unsought, opening for them the doors of the heavenly planets.\nPURPORT\nAs supreme teacher of the world, Lord Kr�!la condemns the attitude of\nArjuna who said, \"I do not find any good in this fighting. It will cause\nperpetual habitation in hell.\" Such statements by Arjuna were due to\nignorance only. He wanted to become nonviolent in the discharge of his\nspecific duty. For a k§atriya to be in the battlefield and to become nonviolent is the philosophy of fools. In the Pariisara-smrti or religious codes\nmade by Parasara, the great sage and father of Vyasadeva, it is stated:\n\nk§atriyo hi prajii rak§an sastra-piir-ift pradar-{iayan\nnirjitya parasainyiidi k§itirit dharmer-a piilayet.\n\"The k§atriya 's duty is to protect the citizens from all kinds of difficulties,\nand for that reason he has to apply violence in suitable cases for law and\norder. Therefore he has to conquer the soldiers of inimical kings, and thus,\nwith religious principles, he should rule over the world.\"\nConsidering all aspects, Arjuna had no reason to refrain from f ighting.\nIf he should conquer his enemies, he would enjoy the kingdom; and if he\nshould die in the battle, he would be elevated to the heavenly planets\nwhose doors were wide open to him. Fighting would be for his benefit in\neither case.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0145": ">1\n116\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nTEXT 33\n\n3{� �-.:�:t I +t +t �\nij1(ll(. ;r \\ih ti�\n·� ·\n�fij I\n��: �� ctl� :q ft:m qtt{¥4'41\"�fij 11 � � ll\natha cet tvam imam dharmyarh\nsangriimam-na kari§yasi\n\ntata� svadharmam kirtirh ca\nhitvii piipam aviipsyasi\n\natha-therefore; cet-if; tvam-you; imam-this; dharm yam-religious\n\nduty; sangriimam-fighting; na-do not; kari§yasi-perform; tata�-then;\n\nsvadharmam-your religious duty; kirtim--reputation; ca-also; hitvalosing; piipam-sinful reaction; aviipsyasi-do gain.\n\nTRANSLATION\nIf, however, you do not fight this religious war, then you will certainly\nincur sins for neglecting your duties and thus lose your reputation ·as\na fighter.\nPURPORT\nArjuna was a famous fighter, and he attained fame by fighting many\n\ngreat demigods, including even Lord Siva. After fighting and defeating\nLord Siva in the dress of a hunter, Arjuna pleased the Lord and received as\n\na reward a weapon called piisupata-astra. Everyone knew that he was a\n\ngreat warrior. Even Dro!lacarya gave him benediction and awarded him\n\nthe special weapon by which he could kill even his teacher. So he was\n\ncredited with so many military certificates from many authorities, includ­\n\ning his adopted father lndra, the heavenly king. But if he abandoned the\nbattle, he would not only neglect his specific duty as a k§atriya, but he\nwould lose all his fame and good name and thus prepare his royal road to\n\nhell. In other words, he would go to hell, not by fighting, but by withdrawing from battle.\n\nTEXT 34\n\n3f�f'ij :qrfq� \\:h��ti�Rf�So��l¥(1\n��� :;:u€fit Rl �'lUll<::Rl R��� II� 1J II\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0146": "j.\n\nText 35]\n\nContents of the Gita Summarized\n\nll7\n\nakirtirh ciipi bhiitiini\nkathayi§yanti te'vyayiim\nsambhiivitasya ciikirtir\nmarar-iid atiricyate\nakirtim-infamy ; ca-also; api-over and above; bhiitiini-all people;\nkathayi§yanti-will speak; te-of you; avyayiim-forever; sambhiivitasyafor a respectable man; ca-also; akirti�-ill fame; ma rar-iit-than death;\natiric yate:__becomes more than.\n\nTRANSLATION\n(\n\nPeople will always speak of your infamy, and for one who has been\nhonored, dishonor is worse than death.\nPURPORT\nBoth as friend and philosopher to Arjuna, Lord Kr�rta now gives His\nfinal judgement regarding Arjuna 's refusal to fight. The Lord says,\" Arjuna,\nif you leave the battlefield, people will call you a coward even before\nyour actual flight. And if you think that people may call you bad names\nbut that you will save your life by fleeing the battlefield, then My advice\nis that you'd do better to die in the battle. For a respectable man like you,\nill fame is worse than death. So, you should not flee for fear of your life;\nbetter to die in the battle. That will save you from the ill fame of misusing\nMy friendship and from losing your prestige in society.\"\nSo, the final judgement of the Lord was for Arjuna to die in the battle\nand not withdraw.\n\nTEXT 35\n\n��IS(OI�<mf �;:� ffi l{{T��: I\n� :q � �� \"{m ����fu �ll!ftr� ll �'-\\II\nbhayiid rar-iid uparatarh\nmarhsyante tviirh mahii-rathii�\nye§iim ca tvarh bahu-mato\nbhiitvii yiisyasi liighavam\nbhayiit-out of fear; raiziit-from the battlefield; uparatam - ceased;\nmarh s yant e-will consider; tviim-unto you; ma hii-rathii�-the great gener-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0147": "t\n\nt\n118\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nals; y e � am- of those who; ca-also; tvam -you; b ahu mata[l- in great\n-\n\nestimation; bhutva-will become; yasyasi-will go; laghavam- decreased in\nvalue.\nTRANSLATION\nThe great generals who have highly esteemed your name and fame will\nthink that you have left the battlefield out of fear only, and thus they\n\nwill consider you a coward.\nPURPORT\nLord Kr��a continued to give His verdict to Arjuna: \"Do not think that\nthe great generals like Duryodhana, Kar�a, and other contemporaries will\nthink that you have left the battlefield out of compassion for your\nbrothers and grandfather. They will think that you have left out of fear\nfor your life. And thus their high estimation of your personality will go\nto hell.\"\nTEXT 36\n\n�crt���·il(r6ffa:�RT �mrn 1\nPt;oa:r6�61 �fllrifrn�:� �����II\navacya-vadarhs ca bahun\nvadi�yanti tavahita[l\nnindantas tava samarthyam\ntato du[lkhatararh nu kim\navacya-unkind; vadan-fabricated words; ca-also; bah u n- m any ; vad�yanti-will say; tava-your; ahita[l -ene m ies; ni n dan ta[l- while vilifying;\ntava -your; samarthyam -ability ;\n\nta(a[l- thereafter; du[lkhata ram\n\n-\n\nmore\n\npainful; nu-of course; kim-what is there.\nTRANSLATION\nYour enemies will describe you in many Wlkind words and scorn your\nability. What could be more painful for you?\nPURPORT\nLord Kn;J).a was astonished in the beginning at Arjuna's uncalled-for\nplea for compassion, and He described his compassion as befitting the nonII\n\nf1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0148": ",.\n\n, · ..\n\nContents of the Gila Summarized\n\nText 38]\n\n-\n\n119\n\nAryans. Now in so many words, He has proved His statements against\nArjuna 's so-called compassion.\n\nTEXT\n\n37\n\ncit qf � �q ��Ttff��� �'\\'�1\nq�if'� ��'ijt£ �Ttl ii<IR�: II� \\911\nhato vii priipsyasi svargam\njitvii vii bhok§yase mahim\ntasmiid utti§{ha kaunteya\nyuddhiiya krta niscayafl,\nhata[!,-being\n\nkilled; vii-either; priipsyasi-you\n\ngain; sv argam-the\n\nheavenly kingdom; jitvii-by conquering; vii-or; bhok�yase-you enjoy;·\nmahim-the world; tasmiit-therefore; utti�tha-get up; kaunteya-0 son of\nKunfi; yuddhiiya- to fight; krta-determination; niscayafl,-uncertainty.\nTRANSLATION\n\n0 son of Kunti, either you will be killed on the battlefield and attain\n\nj\n\nthe heavenly planets, or you will conquer and en oy the earthly kingdom.\nTherefore get up and fight with determination.\nPURPORT\nEven though there was no certainty of victory for Arjuna's side, he still\nhad to fight; for, even being killed there, he could be elevated into the\nheavenly planets.\nTEXT\n\n38\n\n��:� �if 'i�T �Hflm+rt �� I\n<J� �rtr 9:-;rf4('4 � qrq'fqp:�fu ������\nsukha-dufl,khe same krtvii\nliibhiiliibhau jayiijayau\ntato yuddhiiya yujyasva\nnaivam piipam aviipsyasi\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0149": "'\n\nBhagavad-glta As It Is\n\n120\n\n[Ch. 2\n\nsukha-happiness; du�khe-in distress; same-in equanimity; krtviidoing so; liibhiiliibhau-both in loss and profit; jayiijayau-both in defeat\nand victory;tata�-thereafter; yuddhiiya-for the sake of fighting; yujyasva\n-do fight; na-never; evam-in this way; piipam-sinfulreaction; aviipsyasi\n-you will gain.\n\ni'\n\nTRANSLATION\n\nDo thou fight for the sake of fighting, without considering happiness\nor distress, loss or gain, victory or defeat-and, by so doing, you shall\nnever incur sin.\nPURPORT\nLord Kr�lJa now directly says that Arjuna should fight for the sake of\nfighting because He desires the battle. There is no consideration of\nhappiness or distress, profit or gain, victory or defeat in the activities of\nKr�lJa consciousness. That everything should be performed for the sake of\nKr�lJa is transcendental consciousness; so there is no reaction to material\nactivities. He who acts for his own sense gratification, either in goodness\nor in passion, is subject to the reaction, good or bad. But he who has\ncompletely surrendered himself in the activities of Kr�lJa consciousness is\nno longer obliged to anyone, nor is he a debtor to anyone, as one is in the\nordinary course of activities. It is said:\ndevar�i-bhiitiipta-nrr-am pitfr-iim\nna kinkaro niiyamrr-i ca riijan\nsarviitmanii ya� sarar-am sarar-yam\ngato mukundam parihrtya kartam\n(Bhiig. 11.5.41)\n\"Anyone who has completely surrendered unto Kr�l)a, Mukunda, giving\nup all other duties, is no longer a debtor, nor is he obliged to anyone-not\nthe demigods, nor the sages, nor the people in general, nor kinsmen, nor\nhumanity, nor forefathers.\" That is the indirect hint given by Krwa to\nArjuna in this verse, and the matter will be more clearly explained in the\nfollowing verses.\nTEXT 39\n\n�T 'ijsf�T �T� �fr � 'rn I\n���·\n�q'f����Sitil�\n�\n�«11��11\n�\n�\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0150": "Text 39]\n\nContents of the Gita Summarized\n\n121\n\ne§ii te 'bhihitii siinkhye\nbuddhir yoge tv imiirh srru\nbuddhyii yukto yayii piirtha\nkarma-bandharh prahiisyasi\ne§ ii- all these; te-unto you; abhih itii- described ; siinkhye-by analytical\n\nstudy; buddhi{l- in telligence; yoge-work without fruitive result; tu-but;\nimam-this; srru-just hear; buddhyii- by intelligence; yukta{l- dovetailed;\nyayii-by which; piirtha-0 son of Prtha; ka rm a ba n d h am\n-\n\n-\n\nbondage of\n\nreaction; prahiisyasi- you can be released from.\nTRANSLATION\nThus far I have declared to you the analytical knowledge of sarikhya\nphilosophy. Now listen to the knowledge of yoga whereby one works\nwithout fruitive result. 0 son of Prtha, when you act by such intelligence,\nyou can free yourself from the bondage of works.\nPURPORT\nAccording to the Nirukti, or the Vedic dictionary, sankhya means that\nwhich describes phenomena in detail, and sankhya refers to that philosophy\nwhich describes the real nature of the soul. And yoga involves controlling\nthe senses. Arjuna 's proposal not to fight was based on sense gratification.\nForgetting his prime duty, he wanted to cease fighting because he thought\nthat by not killing his relatives and kinsmen he would be happier than by\nenjoying the kingdom by conquering his cousins and brothers, the sons of\nDh[tara�tra. In both ways, the basic principles were for sense gratification.\nHappiness derived from conquering them and happiness derived by seeing\nkinsmen alive are both on the basis of personal sense gratification, for\nthere is a sacrifice of wisdom and duty. K[�l)a, therefore, wanted to\nexplain to Arjuna that by killing the body of his grandfather he would\nnot be killing the soul proper, and He explained that all individual persons,\nincluding the Lord Himself, are eternal individuals; they were individuals\nin the past, they are individuals in the present, and they will continue to\nremain individuals in the future, because all of us are individual souls\n·eternally, and we simply change our bodily dress in different manners. But,\nactually, we keep our individuality even after liberation from the bondage\nof material dress. An analytical study of the soul and the body has been\nvery graphically explained by Lord K[�l)a. And this descriptive knowledge\nof the soul and the body from different angles of vision has been described\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0151": "122\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nhere as siinkhya, in terms of the Nirukti dictionary. This siinkhya has\nnothing to do with the siinkhya philosophy of the atheist Kapila. Long\n\nbefore the imposter Kapila's siinkhya, the siinkhya philosophy was expounded in the Srimad-Bhiigavatam by the true Lord Kapila, the incarnation of Lord Kr�!J.a, who explained it to His mother, Devahuti. It is clearly\n\nexplained by Him that the Puru§a, or the Supreme Lord, is active and\nthat He creates by looking over the prakrti. This is accepted in the Vedas\nand in the Gitii. The description in the Vedas indicates that the Lord\n\nglanced over the prakrti, or nature, and impregnated it with atomic\nindividuals souls. All these individuals are working in the material world\n\nfor sense gratification, and under the spell of material energy they are\nthinking of being enjoyers. This mentality is dragged to the last point of\n\nliberation when the living entity wants to become one with the Lord.\nThis is the last snare of miiyii or sense gratificatory illusion, and it is only\nafter many, many births of such sense gratificatory activities that a great\nsoul surrenders unto Vasudeva, Lord Kr�!J.a, thereby fulfilling the search\nafter the ultimate truth.\nArjuna has already accepted Kr�!la as his spiritual master by surrendering\n\nhimself unto Him: si§yas te 'harh siidhi miirh tviirh prapannam. Consequent­\n\nly, Kr!)Q.a will now tell him about the working process in buddhi-_yoga, or\n\nkarma-yoga, or in other words, the practice of devotional service only for\nthe sense gratification of the Lord. This buddhi-yoga is clearly explained in\nChapter Ten, verse ten, as being direct communion with the Lord, who is\n\nsitting as Paramatma in everyone's heart. But such communion does not\ntake place without devotional service. One who is therefore situated in\n\ndevotional or transcendental loving service to the Lord, or, in other words,\n\nin Kr�!la consciousness, attains to this stage of buddhi-yoga by the special\n\ngrace of the Lord. The Lord says, therefore, that only to those who are\nalways engaged in devotional service out of transcendental love does He\n\naward the pure knowledge of devotion in love. In that way the devotee\ncan reach Him easily in the ever-blissful kingdom of God.\n\nThus the buddhi-yoga mentioned in this verse is the devotional service\n\nof the Lord, and the word siinkhya mentioned herein has nothing to do\n\nwith the atheistic siinkhya-yoga enunciated by the impostor Kapila. One\nshould not, therefore, misunderstand that the siinkhya-yoga mentioned\n\nherein has any connection with the atheistic siinkhya. Nor did that philosophy have any influence during that time; nor would Lord Kr�?Q.a care to\n\nmention such godless philosophical speculations. Real siinkhya philosophy\n\nis described by Lord Kapila in the Srimad-Bhiigavatam, but even that\n\ni\n\nII\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0152": "Contents of the Glta Summarized\n\nText 40]\n\n123\n\nsiinkhya has nothing to do with the current topics. Here, siinkhya means\nanalytical description of the body and the soul. Lord Kr�!la made an\n\nanalytical description of the soul just to bring Arjuna to the point of\n\nbuddhi-yoga, or bhakti-yoga. Therefore, Lord Kr�!!a's siinkhya and Lord\nKapila's siinkhya, as described in the Bhiigavatam, are one and the same.\n\nThey are all bhakti-yoga. He said, therefore, that only the less intelligent\nclass of men make a distinction between siinkhya-yoga and bhakti-yoga.\n\nOf course, atheistic siinkhya-yoga has nothing to do with bhakti-yoga,\n\nyet the unintelligent claim that the atheistic siinkhya-yoga is referred to in\nthe Bhagavad-gitii.\n\nOne should therefore understand that buddhi-yoga means to work in\n\nKr�!!a consciousness, in the full bliss and knowledge of devotional service.\n\nOne who works for the satisfaction ofthe, Lord only, however difficult\n\nsuch work may be, is working under the principles of buddhi�yoga and\nfinds himself always in transcendental bliss. By such transcendental en­\n\ngagement, one achieves all transcendental qualities automatically, by the\ngrace of the Lord, and thus his liberation is complete in itself, without his\n\nmaking extraneous endeavors to acquire knowledge. There is much difference between work in Kf�J).a consciousness and work for fruitive results,\n\nespecially in the matter of sense gratification for achieving results in terms\nof family or material happiness. Buddhi-yoga is therefore the transcendental quality of the work that we perform.\n\nTEXT 40\n\n��=.t{�ttrorsm 5I �€1 •�r \" �ij 1\n��. �� �T'+rm{ll\\loJJ\nnehiibhikrama-niiso 'sti\npratyaviiyo na vidyate\nsvalpam apy asya dharmasya\ntriiyate mahato bhayiit\nna-there is not; iha-in this world; abhikrama-endeavo rin g; niisa�loss; asti-there is; p ratyaviiya�-diminution; na-never; vidyate - there is;\n\nsoolpam-little; api-although; asya- of this; dharm asya- of this occupation;\n\ntriiyate-releases; mahata[l-of very great; b h ayiit-from danger.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0153": "124\n\nBh agavad -glt a As It Is\n\n[Ch. 2\n\nTRANSLATION\nIn this endeavor there is no loss or diminution, and a little advancement\non this path can protect one from the most dangerous type of fear.\n\nPURPORT\nII\n\nActivity in Kr�!la consciousness, or acting for the benefit of Kr�!la\nwithout expectation of sense gratification, is the highest transcendental\nquality of work. Even a small beginning of such activity finds no impediment, nor can that small beginning be lost at any stage. Any wo'rk begun\non the material plane has to be completed, otherwise the whole attempt\nbecomes a failure. But any work begun in Kr�!la consciousness has a\npermanent effect, even though not finished. The performer of such work\nis therefore not at a loss even if his work in Kr�!la consciousness is incomplete. One percent done in Kr�!la consciousness bears permanent results,\nso that the next beginning is from the point of two percent; whereas, in\nmaterial activity, without a hundred percent success, there is no profit.\nAjamila performed his duty in some percentage of Kr�!la consciousness,\nbut the result he enjoyed at the end was a hundred percent, by the grace\nof the Lord. There is a nice verse in this connection in Srimad-Bhiigavatam:\n\ntyaktvii sva-dharmarh carar-iimbujarh harer\nbhajan na pakko'tha patet tato yadi\n\nyatra kva viibhadram abhiid amu§ya kirh\n\nko viirtha iipto'bhajatiirh sva-dharmataft\n\nsomeone gives up self-gratificatory pursuits and works in Kr��a\nconsciousness and then falls down on account of not completing his work,\n\n\"If\n\nwhat loss is there on his part? And,what can one gain if one performs his\nmaterial activities perfectly?\" (Bhag. 1.5.17) Or, as the Christians say,\n\n\"What profiteth a man if he gain the whole world yet suffers the loss of his\n\neternal soul?\"\nMaterial activities and their results end with the body . But work in\n\nKr�!la consciousness carries the person again to Kr�!la conscious ness, even\n\nafter the loss of the body . At least one is sure to have a chance in the next\n\nlife of being born again as a human being , either in the f amily of a great\n\ncultured brahma!la or in a rich aristocratic family th at will give one a\n\nfurther chance for elevation. That is the unique quality of work done in\n\nKr�!la consciousness.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0154": "Text 41]\n\nContents of the Gita Summariz ed\n\n125\n\nTEXT 41\n\n�w:re1�1R� �M:� i�Wi�Wi I\nq�T &:fwt.-()T��so�tf«lfllwtl4{ II� �II\nvyavasiiyiitmikii buddhir\nekeha kuru-nandana\nbahu-siikhii hy anantiis ca\nbuddhayo 'vyavasiiyiniim\nvyavasiiyii tmikii-r e solute K r� l}a consciousne ss; buddhi ft - intelligence ;\nekii-only one; iha-in this world; kuru-nandana-0 beloved child of the\nKurus; bahu-siikhiift - various branches; hi-indeed; anan tiift\nca\n\n-\n\na\n\nlso; buddhayaft\n\nK r � l}a con sciousne ss\n\n-\n\n-\n\nunlimited;\n\nintelli gence ; avyavasiiyiniim-of those who are not in\n\n.\n\nTRANSLATION\nThose who are on this path are resolute in purpose, and their aim is one.\n0 beloved child of the Kurus, the intelligence of those who are irresolute\n\nis many-branched.\nPURPORT\nA strong faith in Kr�!la consciousness that one should be elevated to the\n\nhighest\n\nperfection of life is called vyavasiiyiitmikii intelligence. The\n\nCaitanya-caritiimrta states:\n\n'sraddhii '-sabde viSviisa kahe sudnlha niScaya\n\nknew bhakti kaile sarva-karma krta haya.\n\nFaith means unflinching trust in something sublime. When one is engaged\nin the duties of Kr�!!-a consciousness, he need not act in relationship to\nthe material world with obligations to family traditions, humanity, or\n\nnationality. Fruitive activities are the engagements of one's reactions from\n\npast good or bad deeds. When one is awake in Kr�!!-a consciousness, he need\n\nno longer endeavor for good results in his activities. When one is situated in\n\n�pa consciousness, all activities are on the absolute plane, for they are\n\nno longer subject to dualities like good and bad. The highest perfection of\n�pa consciousness is renunciation of the material conception of life.\n\nThis state is automatically achieved by progressive Kr�pa consciousness.\n\nThe resolute purpose of a person in Kr�pa consciousness is based on\n\nI\n\nj\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0155": "126\n\n[Ch. 2 .\n\nBhagavad-gita As It Is\n\nknowledge (\"Vasudeva� sarvam iti sa mahatma sudurlabha�\n\n) by which\n\n\"\n\none comes to know perfectly that Vasudeva, or Kr��a, is the root of all\n\nmanifested causes. As water on the root of a tree is automatically distrib­\n\nuted to the leaves and branches, in Kn>Q.a consciousness, one can render\nthe highest service to everyone-namely self, family, society, country,\n\nhumanity, etc. If Kr�Q.a is satisfied by one's actions, then everyone will be\n\nsatisfied.\n\nService in Kr��a consciousness is, however, best practiced under the able\n\nguidance of a spiritual master who is a bona fide representative of Krwa,\n\nwho knows the nature of the student and who can guide him to act in\nKr��a consciousness. As such, to be well-versed in Kr�!la consciousness one\n\nhas to act firmly and obey the representative of Kr��a, and one should\naccept the instruction of the bona fide spiritual master as one's mission\n\nin life. Srila Visvanatha Cakravarti Thakur instructs us, in his famous\n\nprayers for the spiritual master, as follows:\n\nyasya prasadad bhagavat-prasado\nyasyaprasadanna gati� kuto pi\ndhyayarit stuvarits tasya yasas tri-sandhyarit\nvande guro� sri-carararavindam.\n\"By satisfaction of the spiritual master, the Supreme Personality of God­\n\nhead becomes satisfied. And by not satisfying the spiritual master, there\n\nis no chance of being promoted to the plane of Kr��a consciousness. I\n\nshould, therefore, meditate and pray for his mercy three times a day, and\noffer my respectful obeisances unto him, my spiritual master.\"\n\nThe whole process, however, depends on perfect knowledge of the soul\n\nbeyond the conception of the body-not theoretically but practically,\nwhen there is no longer chance for sense gratification manifested in fruitive\nactivities. One who is not firmly fixed in mind is diverted by various types\n\nof fruitive acts.\n\nTEXTS 42-43\n\n�nilt�f �m tn� SICfftl.-{ll�qf�«r: I\ni :u u as r: l{T� ��Wffl �: ������\n__.t\n�'\n�,.,. I·'{_ I\n�\"\"!:l'\"'leti I'W'I'� �� ��: �•1W ��m-�\"6�� SI\nf��q;rt�f �i'f���hn� � ������\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0156": ", Texts 42-43 J\n\nContents of the Gita Summarized\n\n127\n\nyiim imiirh pu§pitiirh viicarh\npravadanty avipascita{t\nveda-viida-ratii{t piirtha\nniinyad astiti viidina{t\nkiimiitmiina{t svarga-parii\njanma-karmq-phala-pradiim\nkriyii-vise§a-bahuliirh\nbhogaisvarya-gatirh prati\nyiim imiim-all these; pu§pitiim-flowery; viicam-words; pravadantisay; avipascita�-men with a poor fund of knowledge; veda-v_iida-ratii[l,supposed followers of the\n\nVedas; piirtha-0 son of Prtha; na-never;\n\nanyat-anything else; asti-there is; iti-this; viidina[l,-advocates; kiimaiitmiina�-desirous of sense gratification; svarga-parii[l,-aiming to achieve\nheavenly planets; janma-karma-phala-pradiim-resulting in fruitive action,\ngood\n\nbirth, etc.; kriyii-vise§a- pompous ceremonies; bahuliim- various;\n\nbhoga-sense\n\nenjoyment;\n\naisvarya-opulence;\n\ngatim-progress;\n\nprati­\n\ntowards.\nTRANSLATION\nMen of small knowledge are very much attached to the flowery words\nof the Vedas, which recommend various fruitive activities for elevation to\nheavenly planets, resultant good birth, power, and so forth. Being desirous\nof sense gratification and opulent life, they say that there is nothing more\n'\n\nthan this.\n\nPURPORT\nPeople in general are not very intelligent, and due to their ignorance\nthey are most attached to the fruitive activities recommended in the\nkarma-kiirtfla portions of the Vedas. They do not want anything more than\nsense gratificatory proposals for enjoying life in heaven, where wine and\nwomen are available and material opulence is very common. In the Vedas\nmany sacrifices are recommended for elevation to the heavenly planets,\nespecially the jyoti§toma sacrifices. In fact, it is stated that anyone desiring\nelevation to heavenly planets must perform these sacrifices, and men with\na poor fund of knowledge think that this is the whole purpose of Vedic\nwisdom. It is very difficult for such inexperienced persons to be situated\nin the determined action of Kr�':la consciousness. As fools are attached to\nthe flowers of poisonous trees without knowing the results of such attrac-\n\n'\\\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0157": "/'\n\nBhagavad-gita As It Is\n\n128\n\n[Ch. 2\n\ntions, similarly unenlightened men are attracted by such heavenly opulence\nand the sense enjoyment thereof.\nIn the karma-kiiru}a section of the Vedas it is said that those who\nperform the four monthly penances become eligible to drink the somarasa\nbeverages to become immortal and happy forever. Even on this earth some\nare very eager to have somarasa to become strong and fit to enjoy sense\ngratifications. Such persons have no faith in liberation from material bondage, and they are very much attached to the pompous ceremonies of\nVedic sacrifices. They are generally sensual, and they do not want anything\nother than the heavenly pleasures of life. It is understood that there are\ngardens called nandana-kiinana in which there is good opportunity for\nassociation with angelic, beautiful women and having a profuse supply of\n\nsomarasa wine. Such bodily happiness is certainly sensual; therefore there\nare those who are purely attached to material, temporary happiness, as\nlords of the material world.\n\nTEXT 44\n\n�'q�4stRffiTWfi �p:nq�:fi� I\no��n� r��T �: �P:rf ;r f?p.fttrij-JI��II\nbhogaisvarya-prasaktiiniirh\ntayiipahrta-cetasiim\nvyavasiiyiitmikii buddhi[l.\nsamiidhau na vidhiyate\nbhoga-material\n\nenjoyment;\n\naisvarya-opulence;\n\nprasaktiin iim\n\n-\n\nthose\n\nwho are so attached; tayii by such things; apah rta-cetasiim-bewildered in\nmind; vyavasiiyiitmikii-fixed determination; buddhi[l.-devotional service\n-\n\nof the Lord; samiidhau-in the controlled mind; na-never; vidhiyate-does\n\ntake place.\n\nTRANSLATION\nIn the minds of those who are too attached to sense enjoyment and\nmaterial opulence, and who are bewildered by such things, the resolute\ndetermination of devotional service to the Supreme Lord does not take\nplace.\nPURPORT\nSamiidhi means \"fixed mind.\" The Vedic dictionary, the Nirukti, says,\nsamyag iidhiyate 'sminn iitmatattva-yiithiitmyam: \"When the mind is fixed\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0158": "Text 45]\n\nContents of the Glta Summarized\n\n129\n\nfor understanding the self, it is called samadhi Samadhi is never possible\nfor persons interested in material sense enjoyment, nor for those who are\nbewildered by such temporary things. They are more or less condemned by\nthe process of material energy.\n.\"\n\nTEXT\n\n45\n\n::...\n�\n31 uo�w:p:p:n ��\n��I 1'1 � UOtt I �;:r I\n\n�\n\n\"\n\nRi;it f;{�('(�� R�lf� �H� II�J'-\\.11\ntraigurya-vi§aya veda\nnistraiguryo bhavarjuna\nnirdvandvo nitya-sattva-stho\nniryoga-k�ema atmavan\n\ntraigurya- pertaining to the three modes of material nature; vi�ayii�on the subject matter; veda�- Vedic literatures; nis traigurya�-in a pure\nstate of spiritual existence; bhava-be; arjuna-0 Arjuna; nirdvandva� free\nfrorn the pains of opposites; nitya - s a ttva-sth a� ever remaining in sattva\n(goodness); niryoga-k�em a� - free from (the thought of) acquisition and\npreservation; atmavan-established in the Self.\n-\n\n-\n\nTRANSLATION\nThe. Vedas mainly deal with the subj ect of the three modes of material\n\nnature. Rise above these modes, 0 Arj una. Be transcendental to all of\nthem. Be free from all dualities and from all anxieties for gain and safety,\nand he established in the Self.\nPURPORT\n\nAll material activities involve actions and reactions in the three modes\nof material nature. They are meant for fruitive results, which cause bondage in the material world. The Vedas deal mostly with fruitive activities to\ngradually elevate the general public from the field of sense gratification to\na position on the transcendental plane. Arjuna, as a student and friend of,\n\nLord Kr�!J.a, is advised to raise himself to the transcendental position of\n\nVedanta philosophy where, in the beginning, there is brahma-jijiiasa,\n\nor questions on the Supreme Transcendence. All the living entities who are\nin the material world are struggling very hard for existence. For them the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0159": "1'\n\nt·,\n\n130\n\nBhagavad-gita As It Is\n\n[Ch. 2_\n\nLord, after creation of the material world, gave the Vedic wisdom advising\nhow to live and get rid of the material entanglement. When the activities\nfor sense gratification, namely the karmackiiruJa cha pter, are finished, then\nthe chance for s piritual realization is offered in the form of the Upani§ads,\n\nI\n\nwhich are part of different Vedas, as the Bhagavad-gitii is a part of the\n\ngi\n\nfifth Veda, namely the Mahiibhiirata. The Upani§ads mark the be nning\nof transcendental life.\nAs long as the material body exists, there are actions and reactions in\nthe material modes. One has to learn tolerance in the face of dualities such\nas ha p piness and distress, or cold and warmth, and by tolerating such\ndualities become free from anxieties regarding gain and loss. This transcen­\n\nl.\n\ndental position is achieved in full Kr�l).a consciousness when one is fully\ndependent on the good will of Krwa.\n\nI.\n\nTEXT 46\n\n�Twr� �qR �ij': ij-wir�� 1\nmcnr� �� if(&(OI� Af?t-r::ii ....\n(Wi....\n�t: llld�ll\n\nI.\n1 .\n\nyiiviin artha udapiine\nsarvata� samplutodake\ntiiviin sarve§u vede§U\nbriihma!'-asya vijiinata�\nyiiviin- all that; artha�-is meant; udapiine-in a well of water; sarvata�in all resp ects; sampluta-udake-in a great reservoir of water; tiivan-similar­\n\nly; sa rv e§u- in all; vede§U- Vedic literatures; brahmafl-asya-of the man who\n\nknows the Supreme Brahman; vijanata� - of one who is in complete knowledge.\nTRANSLATION\n\nAll purposes that are served by the small pond can at once be served by\nthe great reservoirs of water. Similarly, all the purposes, of the Vedas can\n\nI\n\nbe served to one who knows the purpose behind them.\n\nPURPORT\nThe rituals and sacrifices mentioned in the karma-kiifl-pa division of the\nVedic literature are to encourage gradual development of self-realization.\n\n....,\n:'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0160": "!\n\nText 46]\n\nContents of the Gita Summarized\n\n131\n\nAnd the purpose of self-realization is clearly stated in the Fifteenth Chapter\nof the Bhagavad-gitii (15.15): the purpose of studying the Vedas is to\n\nknow Lord Kr�!la. the primeval cause of everything. So, self-realization\nmeans understanding Kr�!la and one's eternal relationship with Him. The\n\nrelationship of the living entities with Kr�!la is also mentioned in the\nFifteenth Chapter of Bhagavad-gitii . The living entities are parts and parcels\n\nof Kr�!la; therefore,\n\nrevival of Kr�!la consciousness by the individual\n\nliving entity is the highest perfectional stage of Vedic knowledge. This is\nconfirmed in the Srimad-Bhiigavatam (3.33. 7) as follows:\n\naho bata svapaco'to gariyiin\nyaj-jihviigre vartate nama tubhyam\ntepus tapas te juhuvu� sasnur iirya\n\nbrahmaniicur niima grrwnti ye te.\n\n\"0 my Lord, a person who is chanting Your holy name, although born\n\nof a low family like that of a ciir4iila [dog eater], is situated on the highest\nplatform of self-realization. Such a person must have performed all kinds\n\nof penances and sacrifices according to Vedic rituals and studied the\nVedic literatures many, many times after taking his bath in all the holy\n\nplaces of pilgrimage. Such a person is considered to be th� best of the\nAryan family.\" So one must be intelligent enough to understand the\npurpose of the Vedas, without being attached to the rituals only, and must\n\nnot desire to be elevated to the heavenly kingdoms for a better quality of\nsense gratification. It is not possible for the common man in this age\nto follow all the rules and regulations of the Vedic rituals and the inj unctions of the Vedantas and the Upani§ads. It requires much time, energy,\n\nknowledge and resources to execute the purposes of the Vedas. This is\nhardly possible in this age. The best purpose of Vedic culture is served,\nhowever, by chanting the holy name of the Lord, as recommended by\nLord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was\n\nasked by a great Vedic scholar, Prakasananda Sarasvati, why He, the Lord,\nwas chanting the holy name of the Lord like a sentimentalist instead of\n\nstudying Vedanta philosophy, the Lord replied that His spiritual master\n\nfound Him to be a great fool, and thus he asked Him to chant the holy\nname of Lord Kr�!la. He did so, and became ecstatic like a madman. In\nthis age of Kali, most of the population is foolish and not adequately\n\neducated to under�tand Vedanta philosophy; the best purpose of Vedanta\n\nphilosophy is served by inoffensively chanting the holy name of the Lord.\n\nVedanta is the last word in Vedic wisdom, and the author and knower of\n\nthe Vedanta philosophy is Lord Kr�!la; and the highest Vedantist is the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0161": "Bhagavad -gita As It Is\n\n132\n\n[Ch. 2\n\nf\n\nI[\n\ngreat soul who takes pleasure in chanting the holy name of the Lord.\nThat is the ultimate purpose of all Vedic mysticism.\n\nTEXT 47\n\n��\nliT €fl�'fle�-{llt ij �s�\\_qf!h�fUt 11�\\911\n\"\\\n\n\"\\\n\ntt o tfl Ntfilm liT � �:q;r I\nr--\n\nkarmary eviidhikiiras te\nmii phale§u kadiicana\nmii karma-phala-hetur bhiir\nmii te sango 'stv akarmar-i\nkarm ar-i-prescribed duties; eva- certainly; adhi h iira {l-right; te-of you;\n''\n\nmii-never; phale§u-in the fruits; kadiicana-at any time; mii-never;\nkarma-phala-in the result of the work; hetu[l- c ause; bhii[l-become; mii­\n\nnever; te-of you; sanga[l-attachment; astu-be there; akarmar-i-in not\ndoing.\n\nTRANSLATION\nYou have a right to perform your prescribed duty, but you are not\nentitled to the fruits of action. Never consider yourself to be the cause of\nthe results of your activities, and never be attached to not doing your duty.\n\nPURPORT\nThere are three considerations here: prescribed duties, capricious work,\nand inaction. Prescribed duties refer to activities performed while one is in\n\nr\n\nthe modes of material nature. C aprici ous work means actions without the\nsanction of auth or ity , and inaction means not performing one's prescribed\nduties. The Lord advised that\n\nArj una not be inactive, but that he perform\n\nhis prescribed duty without being attached to the result. One who is\nattached to the result of his work is also the cause of the action. Thus he\n\nj\n\nis the en oyer or sufferer of the result of such acti ons.\n\nAs far as prescribed duties are concerned, they can be fitted into three\nsubdivisions, namely routine work, emergency work and desired activities.\n\nj\n\nRoutine w ork, in terms of the scr iptural in unctions, is done without desire\nfor results. As one has to do it, obligatory work is action in the mode of\ngoodness. Work with results becomes the cause of bondage; therefore such\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0162": "Contents of the Gita Summarized\n\nText 48]\n\n133\n\nwork is not auspicious. Everyone has his proprietory right in regard to\nprescribed duties, but should act without attachment to the result; such\ndisinterested obligatory duties doubtlessly lead one to the path of liberation.\nArjuna was therefore advised by the Lord to fight as a matter of duty\nwithout attachment to the result. His nonparticipation in the battle is\nanother side of attachment. Such attachment never leads one to the path\nof salvation. Any attachment, positive or negative, is cause for bondage.\nInaction is sinful. Therefore, fighting as a matter of duty was the only\nauspicious path of salvation for Arjuna.\n\nTEXT 48\n\nl{� : � �tur �w �� ��tr 1\n��: mr) �Hllmtr'Ttr a-:;� II�� II\nyoga-stha� kuru karmiir-i\nsangam tyaktvii dhananjaya\nsiddhy-asiddhyo� samo bhutvii\nsamatvam yoga ucyate\nyoga-stha�- steadfast\n\nin\n\nyoga;\n\nkuru-perform;\n\nkarm iir-i- your\n\nduty; s angam-attachment; tyaktvii- hav ing abandoned; dhananjaya- 0\nDhanaiijaya; si ddhi-asi ddhyo�- in success and failure; sama�\nbhutvii- having\n\nbecome;\n\nsamatvam-evenness\n\nof\n\n-\n\nthe same;\n\nmind; yoga�-yoga;\n\nucyate- is called.\nTRANSLATION\n\nBe steadfast in yoga, 0 Arjuna. Perform your duty and abandon all\nattachment to success or failure. Such evenness of mind is called yoga.\nPURPORT\nKrwa tells Arjuna that he should act in yoga. And what is that yoga?\n\nYoga means to concentrate the mind upon the Supreme by controlling the\never-disturbing senses. And who is the Supreme? The Supreme is the Lord.\nAnd because He Himself is telling Arjuna to fight, Arjuna has nothing to do\nwith the results of the fight. Gain or victory are Kr�l).a's concern; Arjuna\n\nis simply advised to act according to the dictation of Kr�J).a. The following\nof Kr�l).a's dictation is real yoga, and this is practiced in the process called\nKr�l).a consciousness. By Kr�l).a consciousness only can one give up the\nsense of proprietorship. One has to become the servant of Kr�l).a, or the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0163": "134\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nservant of the servant of Kr�J).a. That is the right way to discharge duty in\nKr�l).a consciousness, which alone can help one to act in yoga.\nArjuna is a k§atriya, and as such he is participating in the varr-iisrama­\n\nI\n\ndharma institution. It is said in the Vi�r-u Puriir-a that in the varr-asramadharma, the whole aim is to satisfy Vi�pu. No one should satisfy himself,\n\nas is the rule in the material world, but one should satisfy Kr�pa. So,\nunless one satisfies Kr�pa, one cannot correctly observe the principles of\nvarr-asrama-dharma. Indirectly, Arjuna was advised to act as Kr�pa told him.\n\nTEXT 49\n\nl\n\n'['1-r-• �4 I\n�Uf rn � ��tTT..,...\n\"'\n.\n\n�\n\n....\n\nc\n\n��T ��i'\"€14 iiqurn ���en 11-J�II\n\n!\n\n'.I\n\ndiirer-a hy avararh karma\n\nI\n\nbuddhi-yogiid dhanaiijaya\nbuddhau sarar-am anviccha\nk[paflii� phala-hetava�\ndu rer-a-by discarding it at a long distance; hi-certainly; avaramabominable; karma-activitie s; buddhi-yogiit-on the strength of Kr�r:ta\nconsciousness; dhanaiijaya-0 conqueror of wealth; buddhau-in such consciousness; sarar-am-full surrender; anviccha-desire; k;rpar-ii�-the misers;\nphala-hetava�-those desiring fruitive action.\n\nI\nTRANSLATION\n0 Dhanaiij ay a, rid yourself of all fruitive activities by devotional service,\nand surrender fully to that consciousness. Those who want to enjoy the\nfruits of their work are misers.\n\nPURPORT\nOne who has actually come to understand one's constitutional position\nas the eternal servitor of the Lord gives up all engagements save working\n\n1�\n\nin Kf�l).a consciousness. As already explained, buddhi-yoga means transcen­\n\ndental loving service to the Lord. Such devotional service is the right course\nof action for the living entity. Only misers desire to enjoy the fruit of\ntheir own work just to be further entangled in material bondage. Except\nfor work in Krwa consciousness, all activities are abominable because\n\n� � .·\nI\n\n'\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0164": ".· • , . \"\n\nText 50]\n\nContents of the Gita Summarized\n\n135\n\nthey continually bind the worker to the cycle of birth and death. One\nshould therefore never desire to be the cause of work. Everything should\nbe done in krsna\nMisers do not\n. .. consciousness for the satisfaction of Krsna.\n..\n.\n\n.\n\nknow how to utilize the assets of riches which they acquire by good\nfortune or by hard labor. One should spend all energies working in Krwa\nconsciousness, and that will make one's life successful. Like the misers,\nunfortunate persons do not employ their human energy in the service of\nthe Lord.\nTEXT\n\n50\n\ngf4�l\"ffiT �� �� �ii��� I\n�r�nm-�mt �� ;_r)q: �� ��II\"\\ oil\nbuddhi-yukto jahiitiha\nubhe sukrta-du§krte\ntasmiid yogiiya yujyasva\nyoga� karmasu kausalam\nbuddhi-yukta�-one who is engaged in devotional service; jahiiti-can\nget rid of; iha-in this life; ubhe-in both; sukrta-du§krte-in good and bad\n\nresults; t asmiit-therefore; yogiiya-for the sake of devotional service;\nyujyasva-be so engaged; yoga�-Kr�l).a consciousness; karmasu-in all\nactivities; kausalam-art.\n\nTRANSLATION\nA man engaged in devotional service rids himself of both good and bad\nactions even in this life. Therefore strive for yoga, 0 Arjuna, which is the\nart of all work.\nPURPORT\n\nSince time immemorial each living entity has accumulated the various\nreactions of his good and bad work. As such, he is continuously ignorant\nof his real constitutional position. One's ignorance can be removed by\nthe instruction of the Bhagavad-gitii which teaches one to surrender unto\nLord\n\nSri Kf�pa in all respects and become liberated from the chained\n\nvictimization of action and reaction, birth after birth. Arjuna is therefore\nadvised to act in Kr�pa consciousness, the purifying process of resultant\naction.\n\nI\n\nJl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0165": "136\n\n[Ch. 2\n\nBhagavad-g1ta As It Is\nTEXT 51\n\nm ��T � � ��T �;ft(q-ur: I\nrA PY.\\:mr: �\n��;rr�� lilt� 11\n•\n\nI\n\n.. ,... • •\n\nkarma-jam buddhi-yuktii hi\nphalarh tyaktvii mani§irw\"f!janma-bandha-vinirmuktiifl\n\nI\n\nII\n\npadarh gacchanty aniimayam\nkarma-jam- because of fruitive activities; b uddhi-yuktiifl- being done in\ndevotional\n\nhi-certainly; phalam - results ;\n\nservice;\n\ntyaktv ii- giving up;\n\nmani§irwfl- devotees who are great sages; janma-bandha-the bondage of\nbirth and death; vinirmuktii{l- - liberated souls; padam- position; gacchanti\n-reach; aniimayam - withou t miseries.\nTRANSLATION\nThe wise, engaged in devotional service, take refuge in the Lord, and\nfree themselves from the cycle of birth and death by renouncing the fruits\nof action in the material world. In this way they can attain that state\nbeyond all miseries.\nPURPORT\n\nf\n\nII\n\nThe liberated living_ entities seek that place where there are no material\nmiseries. The Bhiigavatam says:\n\nsamiisritii ye padapallava-plavam\nmahat-padam pur-ya-yaso muriirefl\nbhiivambudhir vatsa-padam param padam\nparam padarh yad vipadiim na te�iim\n(Bhiig. 10.14.58)\n\"For one who has accepted the boat of the lotus feet of the Lord, who is\nthe shelter of the cosmic manifestation and is famous as Mukunda or the\ngiver of mukti, the ocean of the material world is like the water contained\nin a calf's hoofprint.Param padam, or the place where there are no material\nmiseries, or V aiku!J.tha, is his goal, not the place where there is danger in\nevery step of life.\"\nOwing to ignorance, one does not know that this material world is a\nmiserable place where there are dangers at every step. Out of ignorance\nonly, less intelligent persons try to adjust to the situation by fruitive\nII\nI\n\n'l\nI\n\nJll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0166": "lq\n\nText 52)\n\nContents of the Gila Summarized\n\n137.\n\nactivities, thinking that resultant actions will make them happy. They do\nnot know that no kind of material body anywhere within the universe\ncan give life without miseries. The miseries of life, namely birth, death,\nold age and diseases, are present everywhere within the material world.\nBut one who understands his real constitutional position as the eternal\nservitor of the Lord, and thus knows the position of the Personality of\nGodhead, engages himself in the transcendental loving service of the Lord.\n.Consequently he becomes qualified to enter into the Vaiku�tha planets,\nwhere there is neither material, miserable life, nor the influence of time\nand death. To know one's constitutional position means to know also the\nsublime position of the Lord. One who wrongly thinks that the living\nentity's position and the Lord's position are on the same level is to be\nunderstood to be in darkness and therefore unable to engage himself in\nthe devotional service of the Lord. He becomes a lord himself and thus\npaves the way for the repetition of birth and death. But one who,\nunderstanding that his position is to serve, transfers himself to the service\nof the Lord, at once becomes eligible for Vaiku�thaloka. Service for the\ncause of the Lord is called karma-yoga or buddhi-_yoga, or in plain words,\ndevotional service to the Lord.\nTEXT 52\n\n\" . !JT�o�1\n� \"� ll:n�i!fil��\nmfRQtu�\n�\"\n\"� I\n�r �ro- fir� m-ij� �� ������\n_radii te moha-kalilarh\nbuddhir v_yatitari§_yati\ntadii gantiisi nirvedarh\nsrotav_yas_ya srutasya ca\nyadii- when; te- your; moha- illusory; kalilam- dense forest; buddhil;l­\n\ntranscendental service with intelligence; vyatitari� yati- surpasses; tadii-at\nthat time; gan tiis i- you shall go; nirv edam- callousness; sro tavyasya-all\nthat is to be heard; sru tasya all that is already heard; ca-also.\n-\n\nTRANSLATION\nWhen your intelligence has passed out of the dense forest of delusion,\nyou shall become indifferent to all that has been heard and all that is to be\nheard.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0167": "Bhagavad-gita As It Is\n\n138\n\n[Ch. 2.\n\nPURPORT\nThere are many good examples in the lives of the great devotees of the\n\nLord of those who became indifferent to the rituals of the Vedas simply\n\nby devotional service to the Lord. When a person factually understands\nKr�l).a and his relationship with Kr�l).a, he naturally becomes completely\n\nindifferent to the rituals of fruitive activities, even though an experienced\nbriihmarw. Sri Madhavendra Puri, a great devotee and iiciirya in the line of\nthe devotees, says:\n\nsandhyii-vandana bhadram astu bhavato bhol;t sniina tubhyarh nama\nbho devab pitaras ca tarpara-vidhau niiharh k§amal;t k§amyatam\nyatra kviipi ni§adya yiidava-kulottamasya karhsa-dvi§ill;t\nsmiirarh smiiram agharh hariimi tad alarh manye kim anyena me.\n\n\"0 Lord, in my prayers three times a day, all glory to You. Bathing, I\n\noffer my obeisances unto You. 0 demigods! 0 forefathers! Please excuse\n\nme for my inability to offer you my respects. Now wherever I sit, I can\n\nremember the great descendant of the Yadu dynasty [ Kr�l).a), the enemy\n\nof Karhsa, and thereby I can free myself from all sinful bondage. I think\nthis is sufficient for me.\"\n\nThe Vedic rites and rituals are imperative for neophytes: comprehending\n\nall kinds of prayer three times a day, taking a bath early in the morning,\n\noffering respects to the forefathers, etc. But, when one is fully in Kf�l).a\n\nconsciousness and is engaged in His transcendental loving service, one\n\nbecomes indifferent to all these regulative principles because he has\n\nalready attained perfection. If one can reach the platform of understanding\n\nby service to the Supreme Lord Kr�l).a, he has no longer to execute\ndifferent types of penances and sacrifices as recommended in revealed\nscriptures. And, similarly, if one has not understood that the purpose\nof t he Vedas is to reach Kf�l).a and simply engages in the rituals, etc.,\n\nthen he is uselessly wasting time in such engagements. Persons in Kr�l).a\n\nconsciousness transcend the limit of sabda-brahma, or the range of the\n\nVedas and Upani§ads.\n\nTEXT 53\n\n�f?tma� � � �ftr Fl�m 1\n�\"m ��� ���fu II'-\\� II\n\nJ\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0168": "Contents of the Gita Summarized\n\nText 54]\n\n139.\n\nsruti-vipratipannii te\n\nyadii sthiisyati niscalii\n\nsamiidhiiv acalii buddhis\n\ntadii yogam aviipsyasi\n\nsruti-Vedic revelation; vipratipan na-without being influenced by the\n\nfruitive results of the\n\nVedas; te-your; yadii-when; sthiisyati-remains;\n\nniscala-unmoved; samadhau-in transcendental consciousness, or Kr�l)a\n\nconsciousness;\n\nacala-unflinching;\n\nbuddhi�-intelligence;\n\ntada-at\n\nthat\n\ntime; yogam-self-realization; aviipsyasi-you will achieve.\n\nTRANSLATION\nWhen your mind is no longer disturbed by the flowery language of the\nVedas, and when it remains fixed in the trance of self-realization, then you\n\nwill have attained the Divine consciousness.\nPURPORT\nTo say that one is in samiidhi is to say that one has fully realized\n\nKr�l)a\n\nconsciousness;\n\nBrahman,\n\nthat\n\nis,\n\none\n\nin\n\nfull\n\nsamadhi\n\nhas\n\nrealized\n\nParamatma and Bhagavan. The highest perfection of self­\n\nrealization is to understand that one is eternally the servitor of Kr�l)a and\nthat one's only business is to discharge one's duties in K��I]. a consciousness.\n\nA ��I].a conscious person, or unflinching devotee of the Lord, should not\n\nbe disturbed by the flowery language of the Vedas nor be engaged in\n\nfruitive activities for promotion to the heavenly kingdom. In ��I].a\n\nconsciousness, one comes directly into communion with ��I].a, and thus\n\nall directions from ��I].a may be understood in that transcendental state.\n\nOne is sure to achieve results by such activities and· attain conclusive\nknowledge. One has only to carry out the orders of Kr�l)a or His\nrepresentative, the spiritual master.\n\nTEXT 54\n\n�aqrq I\n\nm&st�� (fiT���� ��q 1\n��: it �� Ph+tt4ht � ffill'-\\�11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0169": "140\n\n.\n\n'\n\nBhagavad-gita As lt Is\n\n[Ch. 2\n\narjuna uviica\nsthita-prajiiasya kii bhii§ii\nsamiidhi-sthasya kesava\nsthita-dhi{l kim prabhii§eta\nkim iisita vrajeta kim\narjuna� uviica-Arj una said; sthita-prajiiasya-of one who is situated in\nfixed Kr�Q.a consciousness; ka- what; bh ii§ ii language; samiidhi-s thasyaof one situated in trance; kesava-0 Kr�Q.a; sthita-dhi{l-one fixed in Kn>l)a\nconsciousness; k im- what; prabhii§eta-speak; kim-how; iisita-does remain; v rajeta-walk; kim- how\n-\n\n.\n\nTRANSLATION\nArjuna said: What are the symptoms of one whose consciousness is thus\n\nI\n\nmerged in Transcendence? How does he speak, and what is his language?\n\n•,\n\nHow does he sit, and how does he walk?\nPURPORT\nAs there are symptoms for each and every man, in terms of his particular\nsituation, similarly one who is K��l'}a conscious has his particular naturetalking, walking, thinking, feeling, etc. As a rich man has his symptoms by\nwhich he is known as a rich man, as a diseased man has his symptoms, by\nwhich he is known as diseased, or as a learned man has his symptoms, so a\nman in transcendental consciousness of ��l'}a has specific symptoms in\nvarious dealings. One can know his specific symptoms from the Bhagavadgitii. Most important is how the man in Kr��a consciousness speaks, for\nspeech is the most important quality of any man. It is said that a fool is\n1mdiscovered as long as he does not speak, and certainly a well-dressed\nfool cannot be identified unless he speaks, but as soon as he speaks, he\nreveals himself at once. The immediate symptom of a Kr��a conscious\nman is that he speaks only of\n\nKr��a and of matters relating to Him.\n\nOther symptoms then automatically follow, as stated below.\n\nTEXT 55\n\ni\nI\n\nnl\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0170": "Text 56]\n\nContents of the Gita Summarized\n\n141\n\nsri bhagaviin uviica\n\nprajahiiti yadii kiimiin\nsarviin piirtha mano-gatiin\niitmany eviitmanii tu§taft\nsthita-prajii.as tadocyate\nsri bhagaviin uviica-the Supreme Personality of Godhead said;prajahiiti\n-gives up; yadii-when; kiimiin-desires for sense gratification; sarviin-of\n\nall varieties; piirtha-0 son of Prtha; mana[t-gatiin-of mental concoction;\niitmani-in the pure state of the soul; eva-certainly; iitmanii-by the\n\npurified mind; tu§ta�-satisfied; sthita-prajii.�-transcendentally situated;\n\ntadii-at that time; ucyate-is said.\n\nTRANSLATION\nThe Blessed Lord said: 0 Partha, when a man gives up all varieties of\nsense desire which arise from mental concoction, and when his mind finds\nsatisfaction in the self alone, then he is said to be in pure transcendental\nconsciousness.\nPURPORT\n\nThe Bhiigavatam affirms that any person who is fully in Kr�!la conscious­\n\nness, or devotional service of the Lord, has all the good qualities of the\ngreat sages, whereas a person who is not so transcendentally situated has no\ngood qualifications, because he is sure to be taking refug� in his own mental\n\nconcoctions. Consequently, it is rightly said herein that one has to give up\nall kinds of sense desire manufactured by mental concoction. Artificially,\nsuch sense desires cannot be stopped. But if one is engaged in Kr�l)a consciousness, then, automatically, sense desires subside without extraneous\nefforts. Therefore, one has to engage himself in Kr�l)a consciousness with­\n\nout hesitation, for this devotional service will instantly help one on to the\nplatform of transcendental consciousness. The highly developed soul\nalways remains satisfied in himself by realizing himself as the eternal\nservitor of the Supreme Lord. Such a transcendentally situated person has\nno sense desires resulting from petty materialism; rather, he remains\nalways happy in his natural position of eternally serving the Supreme Lord.\nTEXT 56\n\n�:�Gtts�+i•n: u� M•lij�'l�: 1\nq'ffiutrlftrsiN: �l:ftir.:t��t�� ������\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0171": "1\nBhagavad-gita As It Is\n\n142\n\n[Ch. 2\n\ndu�khe�v anudvigna-manii�\nsukhe�u vigata-sprha�\nvita-riiga-bhaya-krodha�\nsthita-dhir munir ucyate\n\nI\n\ni .\n\n1:\n\n. ·\n\ndu�khe§u-in the threefold miseries; anud vigna- manii�-without being\n\n.�·-\n\n' .\n\nagitated in mind; sukhe�u-in happiness; viga ta-sp rha�-without being too\n\ninterested;\n\nvita-free\n\nfrom;\n\nraga-attachment; bhaya-fear; krodha�­\n\nanger; s thi t a-dh i{t-one who is steady; mun*-sage; ucya te-is called.\nTRANSLATION\n\nOne who is not disturbed in spite of the threefold miseries, who is not\nelated when there is happiness, and who is free from attachment, fear and\nanger, is called a sage of steady mind.\n\nI\n\nt\n\nPURPORT\nThe word muni means one who can agitate his mind in various ways for\n\nmental speculation without coming to a factual conclusion. It is said that\n\nevery muni has a different angle of vision, and unless a muni differs from\n\nother munis, he cannot be called a muni in the strict sense of the term.\n\nNasau munir yasya matam na binnam. But a sthita-dhi-muni, as men­\n\ntioned herein by the Lord, is different from an ordinary muni. The\n\nsthita-dhi-muni is always in Kr�J}a consciousness, fm he has exhausted\nall his business of creative speculation. He has surpassed the stage of\nmental speculations and has come to the conclusion that Lord Sri Krwa,\n\nor Vasudeva, is everything. He is called a muni fixed in mind. Such a fully\n\nl\nI ·\n\nKr�pa conscious person is not at all disturbed by the onslaughts of the\n\nthreefold miseries, for he accepts all miseries as the mercy of the Lord,\n\nthinking himself only worthy of more trouble due to his past misdeeds;\nand he sees that his miseries, by the grace of the Lord, are minimized to the\n\nl\nr.\nf.\n\nlowest. Similarly, when he is happy he gives credit to the Lord, thinking\n\nhimself unworthy of the happiness; he realizes that it is due only to the\n\nLord's grace that he is in such a comfortable condition and able to render\n\nbetter service to the Lord. And, for the service of the Lord, he is always\ndaring and active and is not influenced by attachment or aversion. Attach­\n\nment means accepting things for one's own sense gratification, and detach­\n\nment is the absence of such sensual attachment. But one fixed in Kr�J;la\n\nconsciousness has neither attachment nor detachment because his life. is\n\n)\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0172": "Text 58)\n\nContents of the Gita Summarized\n\n143\n\ndedicated in the service of the Lord. Consequently he is not at all angry\n\neven when his attempts are unsuccessful. A Kr�pa conscious person is\nalways steady in his determination.\n\nTEXT 57\n\n�: ('(45ttifftl�(((tmSI'Ttll' �m!� I\n\n;:nnt;r;�wr§:m��� �lit�''\nya� sarvatriinabhisnehas\ntat tat priipya subhiisubham\nniibhinandati na dve§ti\ntasya prajiiii prati§thitii\n\nya�- one who; sarvatra- everywhere ; anabhisneh � - without affection;\ntat-that; tat-that; priipya- achieving; subha-good; asubham-evil; nanever; abhinandati- prays; na-never; dve§Ji- envies; tasya- his; prajnaperfect knowledge; p ra ti§ th ita\n\n-\n\nfix ed\n\n.\n\nTRANSLATION\nHe who is wit hout attachment, who does not rejoice when h e obtains\ngood, nor lament when he obtains evil, is firm ly fixed in perfect knowledge.\nPURPORT\nThere is always some upheaval in the material world which may be good\nor evil. One who is not agitated by such material upheavals, who is unaffected by good and .evil, is to be understood to be fixed in Kr�pa\nconsciousness. As long as one is in the material world there is alwaysthe\npossibility of good and evil because this world is full of duality. But one\nwho is fixed in Kr�p a consciousness is not affected by good and evil\nbecause he is simply concerned with Kf�pa, who is all good absolute. Such\nconsciousness in Kr�lJ.a situates one in a perfect transcendental position\ncalled, technically, samadhi.\n\nTEXT 58\n\n� �� � �SWfifN m: I\n\nw�uOPs::�iif+����f!m 11'-\\�11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0173": "Bhagavad-gita As It Is\n\n144\n\n[Ch. 2\n\nyadii samharate ciiyam\nkurmo 'ngiiniva sarvasa{t\nindriyiir;tindriyiirthebhyas\ntasya p rajiiii prati§thitii\nyadii-when; samharate-winds up; ca-also; ayam-all these; k u rma{t\ntortoise; angiini-limbs; iva-like; sarvaSa{t-altogether; indriyiini-senses;\nindri ya ar the bhya[t-from the sense objects; tasya-his; prajiiii-conscious­\n\n-\n\nness;prati§thitii-fixed up.\n\nOne who is able to withdraw his senses from sense objects, as the\ntortoise draws his limbs within the shell, is to be understood as truly\nsituated in knowledge.\nPURPORT\n\n\\\n\n1-\n\nThe test of a yogi, devotee, or self-realized soul is that he is able to\ncontrol the senses according to his plan. Most people, however, are\nservants of the senses and are thus directed by the dictation of the senses.\nThat is the answer to the question as to how the yogi is situated. The\nsenses\n\nare compared to venomous serpents. They want to act very\n\nloosely and without restriction. The yogt: or the devotee, must be very\nstrong to control the serpents-like a snake charmer. He never allows them\nto act independently. There are many injunctions in the revealed scriptures;\nsome of them are do-not's, and some of them are do's. Unless one is able\nto follow the do's and the do-not's, restricting oneself from sense enjoyment, it is not possible to be firmly fixed in Kr�!la consciousness. The\nbest example, set herein, is the tortoise. The tortoise can at any moment\nwind up his senses and exhibit them again at any time for particular\npurposes. Similarly, the senses of the Kr�!la conscious persons are used\nonly for some particular purpose in the service of the Lord and are\n\nr\n\nwithdrawn otherwise. Keeping the senses always in the service of the\nLord is the example set by the analogy of the tortoise, who keeps the\nsenses within.\n\nTEXT 59\n\nFermr f�f�;:ij f;r�m�� �: 1\n�� nu� lJt qT �i4�� U�Q..II\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0174": "Contents of the Gita Summarized\n\nText 60)\n\n145\n\nvi�ayii vinivartante\nniriihiirasya dehina�\nrasa-varjam raso 'py asya\nparam dr�fvii nivartate\nv � ayii�- obje cts for sense enjoyment; vinivartante-are practiced to be\nrefrained from; niriihiirasya- by negative restrictions; dehina�- for the\nembodied; rasa-varjam- giving up the taste; ra s a�- sense of enjoyment;\n\napi- although there is; as ya- his; param- far superior things; dr�fvii- by\nexperiencing; nivartate-ceases from.\n\nTRANSLATION\nThe embodied soul may be restricted from sense enjoyment, though\nthe taste for sense objects remains. But, ceasing such engagements by\nexperiencing a higher taste, he is fixed in consciousness.\nPURPORT\nUnless one is transcendentally situated, it is not possible to cease from\nsense enjoyment. The process of restriction from sense enjoyment by rules\nand regulations is something like restricting a diseased person from certain\ntypes of eatables. The patient, however, neither likes such restrictions, nor\nloses his taste for eatables. Similarly, sense restriction by some spiritual\nprocess like a§fiinga-yoga, in the matter of yama, niyama, iisana, priipii­\n\nyiima, pratyiihiira, dhararii, dhyiina, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the\nbeauty of the Supreme Lord Kr�J)a, in the course of his advancement in\nKr�pa consciousness, no longer has a taste for dead material things. Therefore, restrictions are there for the less intelligent neophytes in the spiritual\nadvancement of life, but such restrictions are only good if one actually\nhas a taste for Kr�pa consciousness. When one is actually Kr�pa conscious ,\nhe automatically loses his taste for pale things.\n\nTEXT 60\n\n�)mq. �tr �q� ��: I\n.n n.�r\nSf'IT� �{;� Sfij'� �:II� oil\n..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0175": "l\n\n�-.\n146\n\n:·\n\npuru§asya vipascita'{l\nindriyiiri pramiithini\n\n1 '.\n\n. . .;\n\n[Ch. 2\n\nyatato hy api kaunteya\n\nI·.\nI .\n\nBhagavad-gita As It Is\n\nharanti prasabham mana'{l\n.\n\n·\n\nyatata'{l-while endeavoring; hi-certainly; api-in spite of; ka unteya-0\n\nson of Kunti; puru§asya-of the man; vipa8cita'{l-fu11 of discriminating\n\nI\n\nknowledge; indriyiiri-the senses; pramiithini-stimulated; haranti-throws\n\nforcefully;prasabham-by force;mana'{l-the mind.\n\n:\n\nTRANSLATION\n\nI\n\nl\nThe senses are so strong and impetuous, 0 Arjuna, that they forcibly\ncarry away the mind even of a man of discrimination who is endeavoring\nto control them.\n\nPURPORT\nThere are many learned sages; philosophers and transcendentalists who\n\nI\n\ntry to conquer the senses, but in spite of their endeavors, even the\ngreatest of them sometimes fall victim to material sense enjoyment due to\n\nthe agitated mind. Even Visvamitra, a great sage and perfect yogi, was mis­\n\nled by Menaka into sex enjoyment, although the yogi was endeavoring for\nsense control with severe types of penance and yoga practice. And, of course,\n\nthere are so many similar instances in the history of the world. Therefore,\n\nit is very difficult to control the mind and the senses without being fully\n\nKr�Q.a conscious. Without engaging the mind in Kr�Q.a, one cannot cease\n\nsuch material engagements. A practical example is given by Sr1 Yamunacarya, a great saint and devotee, who says: \"Since my mind has been\nengaged in the service of the lotus feet of Lord Kr�Q.a, and I have been en­\n\njoying an ever new transcendental humor, whenever I think of sex life\nwith a woman, my face at once turns from it, and I spit at the thought.\"\n\nKr�Q.a consciousness is such a transcendentally nice thing that automatically material enjoyment becomes distasteful. It is as if a hungry man\n\nhad satisfied his hunger by a sufficient quantity of nutritious eatables.\n\nMaharaja Ambari�a also conquered a great yogi, Durvasa Muni, simply\nbecause his mind was engaged in Kr��a consciousness.\n\nr'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0176": "Contents of the Gita S ummariz ed\n\nText 61]\n\n147\n\nTEXT 61\n\n�nf� �tfor � � m�'fq 1«tf{: 1\nCf� ft: ��fr� q� � srfqfgqT II � � II\ntiini sarviir-i sam yam ya\nyukta iisita mat-para�\nvase hi yasyendriyiir-i\ntasya prajfiii prat4thitii\ntiini-those senses; sarviir-i-all; sam yamya-keeping under control;\nyukta�-being engaged; iis ita-being so situated; mat-para�-in relationship\nwith Me; vase-in full subjugation; hi- certainly; yasya- one whose;\nindriyiirzi-senses; tasya-his; prajfiii-consciousness;prati�thitii-fixed.\nTRANSLATION\nOne who restrains his senses and fixes his consciousness upon Me is\nknown as a man of steady intelligence.\n\n·\n\nPURPORT\nThat the highest conception of yoga perfection is Kr��a consciousness\nis clearly explained in this verse. And, unless one is Kr��a conscious, it is\nnot at all possible to control the senses. As cited above, the great sage\nDurvasa Muni picked a quarrel with Maharaja Ambari�a, and Durvasa\nMuni unnecessarily became angry out of pride and therefore could not\ncheck his senses. On the other hand, the King, although not as powerful a\n\nyogi as the sage, but a devotee of the Lord, silently tolerated all the sage's\ninjustices and thereby emerged victorious. The King was able to control\n\nhis senses because of the following qualifications, as mentioned in the\n\nSrimad-Bhiigavatam:\n\nsa vai mana� kr�r-a-padiiravindayor\nvaciimsi vaikurztha-gurziinuvarrzane\nkarau harer mandira-miirjaniidi�u\nsrutim cakiiriicy.uta-sat-kathodaye\n\nmukunda-lihgiilaya-darsane drsau\ntad-bhrtya-giitra-sparse 'nga-sangamam\nghriirzam ca tat-piida-saroja-saurabhe\n. srimat-tulasyii rasaniim tad-arpite\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0177": "Bhagavad-glta As It Is\n\n148\n\n[Ch. 2\n\npiidau hare[!. k§etra-padiiriusarparte\nsiro hnikesa-padiibhivandane\nki marh ca diisye na tu kiima-kiimyayii\nyathottamdsloka-janiisrayii rati{l.\n\"King Ambari�a fixed his mind on the lotus feet of Lord Kr�!la, engaged\nhis words in describing the abode of the Lord, his hands in cleansing the\n\ntemple of the Lord, his ears in hearing the pastimes of the Lord, his eyes\nin seeing the form of the Lord, his body in touching the body of the\ndevotee, his nostrils in smelling the flavor of the flowers offered to the\nlotus feet of the Lord, his tongue in tasting the tulasi leaves offered to\n\nHim, his legs in traveling to the holy place where His temple is situated,\n\nhis head in offering obeisances unto the Lord, and his desires in fulfilling\n\nthe desires of the Lord . ..and all these qualifications made him fit to\nbecome a mat-para{!. devotee of the Lord.\" (Bhiig. 9.4.18-20)\nThe word mat-para[!. is most significant in this connection.How one can\n,\nbecome a mat-para[!. is described in the life of Maharaja Ambari�a. Sri:la\n\nBaladeva V idyabhu�a:r;ta, a great scholar and iiciirya in the line of the mat­\n\npara{!., remarks: \"mad-bhakti-prabhiivena sarvendriya-vijaya-piirvikii sviitma\ndnti{l. sulabheti bhiiva[!..,\"' \"The senses can be completely controlled\nonly by the strength of devotional service to Kr�:r;ta.\" Also, the example of\n\nfire is sometimes given: \"As the small flames within burn everything within\nthe room, similarly Lord Vi�!lu, situated in the heart of the yogi, burns up\nall kinds of impurities.\" The Yoga-siitra also prescribes meditation on\n\nVi�l)u, and not meditation on the void.The so-called yogis who meditate\non something which is not the Vi�J)U form simply waste their time in a\n\nvain search after some phantasmagoria.We have to be ��J)a consciousdevoted to the Personality of Godhead.This is the aim of the real yoga.\n\nTEXT 62\n\n.\"lf'TtfQT f?rrp:n;=��n «�·ffltq>Jtl� I\n«fld]�,�ij �nn Cf;l4il�i'tm�>Jt,�ij 11 � ���\n�:\n.\n\nI\n\ndhyiiyato tJi§ayiin purhsa{l.\nsmigas te§iipajiiyate\nsangiit saiijiiyate kiima{l.\nkiimiit krodho 'bhijiiyate\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0178": "I .\n\nText 63)\n\nContents of the Gita Summarized\n\n149\n\ndhyayata�-while contemplating; vi§ayiin-sense objects; pumsa�-of\n\nthe person; sa1iga�-attachment; te§u-in the sense objects; upajiiyate­\n\ndevelops; sangiit-attachment; saiijiiyate-develops; kiima�-desire; kiimiitfrom desire; krodha�-anger; abhijiiyate-becomes manifest.\nTRANSLATION\n\nWhile contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust\nanger arises.\n\n·'\n\n. PURPORT\nOne who is not KJ:�I].a conscious is subjected to material desires while\n\ncontemplating the objects of senses. The senses require real engagements,\n\nand if they are not engaged in the transcendental loving service of the\nLord, they will certainly seek engagement in the service of materialism.\n\nIn the material world everyone, including Lord Siva and Lord Brahma-to\nsay nothing of other demigods in the heavenly planets-is subjected to the\n\ninfluence of sense objects, and the only method to get out of this puzzle\n\nof material existence is to become K��I].a conscious. Lord Siva was deep in\nmeditation, but when Parvafi agitated him for sense pleasure, he agreed to\n\nthe proposal, and as a result i<.artikeya was born. When Haridasa Thakur\nwas a young devotee of the Lord, he was similarly allured by the incarna­\n\ntion of Maya Devi, but Haridasa easily passed the test because of his un­\n\nalloyed devotion to Lord Kn;Q.a. As illustrated in the above-mentioned\n\nverse of Sri Yamunacarya, a sincere devotee of the Lord shuns all material\nsense enjoyment due to his higher taste for spiritual enjoyment in the asso­\n\nciation of the Lord. That is the secret of success. One who is not, therefore,\n\nin KJ:�I].a consciousness, however powerful he may be in controlling the\n\nsenses by artificial repression, is sure ultimately to fail, for the slightest\nthought of sense pleasure will agitate him to gratify his desires.\n\nTEXT 63\n\ni.fl:fmfij m: illr ��;nr: ,\n\n�f�n�t��wrrm ��'i�•�sta•������ � u\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0179": "150\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nkrodhiid bhavati sammoha[l\nsammohiit smrti-vibhrama[l\nsmrti-bhramsiid buddhi-niiso\nbuddhi-niisiit p ra r wsya ti\nkrodhiit-from anger; bhavati-takes place; sammoha[l-perfect illusion;\n\nsammohiit-from\n\nillusion;\n\nsmrti-of\n\nmemory;\n\nvibhrama[l-bewilder­\n\nment; smrti-bhramsiit-after bewilderment of memory; buddhi-niisa[l-loss\n\nof. intelligence; buddhi-niisiit-and from loss of intelligence; prapasyati­\n\nfalls down.\n\nI\n\nTRANSJ.ATION\n\nI\n\nFrom anger, delusion arises, and from delusion bewilderment of memory.\n\nI\n\nWhen memory is bewild e red , intelligence is lost, and when intelligence is\n\nI\n\nlost, one falls down again into the material pool.\n\nI\n\nPURPORT\nBy development of K��!la consciousness one can know that everything\n\nhas its use in the service of the Lord. Those who are without knowledge\nof K��J:}.a consciousness artificially try to avoid material objects, and as a\n\nresult, although they desire liberation from material bondage, they do not\n\nattain to the perfect stage of renunciation. On the other hand, a person in\n\nK��J:}.a consciousness knows how to use everything in the service of the\nLord; therefore he does not become a victim of material consciousness.\n\nFor example, for an impersonalist, the Lord, or the Absolute, being\n\nimpersonal, cannot eat. Whereas an impersonalist tries to avoid good\n\neatables, a devotee knows that ��J:}.a is the supreme enjoyer and that He\neats all that is offered to Him in devotion. So, after offering good\n\neatables to the Lord, the devotee takes the remnants, called prasiidam.\n\nThus everything becomes spiritualized and there is no danger of a down­\n\nfall. The devotee takes prasiidam in ��J:}.a consciousness, whereas the\n\nnondevotee rejects it as material. The impersonalist, therefore, cannot\n\nenjoy life due to his artificial renunciation; and for this reason, a slight\n\nagitation of the mind pulls him down again into the pool of material\nexistence. It is said that such a soul, even though rising up to the point of\n\nliberation, falls, down again due to his not having support in devotional\nserVIce.\n\nl·.\n•\n\nJ\n\n.\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0180": "1\n\nI\n\nI\n\nText 64]\n\nContents of the Gita Summarized\n\n151.\n\nTEXT 64\n\nUtr(tffq�� Nlf�� I\n3lmter.i��� st«l<::\"N'l�RT ������\nriiga-dve§a-vimuktais tu\nvi§ayiin indriyais caran\niitma-vasyair vidheyiitmii\nprasiidam adhigacchati\nraga-attachment; dve� a-d e ta chment; vimuktai�-by one who has been\nfree from such things; tu-but; v�ayiin-sense objects; indriyai�-by the\nsenses; caran-acting; iitma-vasyai�-one who has control over;vidheyiitmii\n\n-one who follows regulated freedom; prasiidam-the mercy of the Lord;\n\nadhigacchati-attains.\n\nTRANSLATION\nOne who can control his senses by practicing the regulated principles of\n\nfreedom can obtain the complete mercy of the Lord and thus become free\nfrom all attachment and aversion.\nPURPORT\n\nIt is already explained that one may externally control the senses by\n\nsome artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall. Although the\n\nperson in full Kr�JJ.a consciousness may apparently be on the sensual\n\nplane, because of his being Kr�I].a conscious, he has no attachment to\n\nsensual activities. The K!�I].a conscious person is concerned only with the\n\nsatisfaction of K!�I].a, and nothing else. Therefore he is transcendental to\n\nall attachment. If K��I].a wants, the devotee can do anything which is\nordinarily undesirable; and if Kr�I].a does not want, he shall not do that\nwhich he would have ordinarily done for his own satisfaction. Therefore\nto act or not to act is within his control because he acts only under the\ndirection of K!�I].a. This consciousness is the causeless mercy of the Lord,\nwhich the devotee can achieve in spite of his being attached to the sensual\nplatform.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0181": "r\nBhagavad-glta As It Is\n\n152\n\n[Ch. 2\n\nTEXT 65\n\n3f«T� �:� uR��mr:rij 1\n3£�� �T� �: q�ttRlaij ����II\nprasiide saroa-dul)khiiniirh\nhiinir asyopajiiyate\nprasanna-cetaso h y iisu\nbuddhil) paryavati§(hate\np rasiide-on achievement of the causeless mercy of the Lord; saroaall; dul)khiiniim-material miseries; hiinil)- destruction; asya-his; upajiiyate\n\n-takes place; prasanna-cetasal)-of the happy-minded; hi- c ert ainly; i suvery\n\nsoon; buddhil)-intelligence; pari-sufficiently; avati§(hate-estab\n\n­\n\nlished.\nTRANSLATION\n\nFor one who is so situated in the Divine consciousness, the threefold\nmiseries of material existence exist no longer; in such a happy state, one's\nintelligence soon becomes steady.\nTEXT 66\n\nifTfflr �f%(�\"ffi� if �T�\"ffi� mefifT I\nif ���t ��: mrr���� �: � ������\n�\n\nniisti buddhir ayuktasya\nna ciiyuktasya bhiivanii\nna ciibhiivayatal) siintir\nasiintasya kutal) sukham\nna ast i-there cannot be; buddhi!)-transcendental intelligence; ayuktasya-of one who is not connected (with Kg;r;ta consciousness); na-ne ither ;\nca-and; ayuktasya-of one d evoid of Kr�r;ta consciousness; bhiivanti-mind\n\nfixed in happiness; na-neither; ca- and; abhiivayatal)-one who is not\nfixed;\n\nsiint il)-peace; asiintasya-of\n\nthe\n\nunpeaceful; kutal)- where is;\n\nsukham-happiness.\nTRANSLATION\n\nOne who is not in transcendental consciousness can have neither a\ncontrolled mind nor steady intelligence, without which there is no pot�sibility of peace. And how can there be any happiness without peace?\n\n1,,'\n\n,.\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0182": "Contents of the Gila Summarized\n\nText 67]\n\n153\n\nPURPORT\n\nUnless one is in Kw:ta consciousness, there is no possibility of peace. So\nit is confirmed in the Fifth Chapter (5.29) that when one understands that\nKr�I].a is the only enjoyer of all the good results of sacrifice and penance,\nand that He is the proprietor of all universal manifestations, that He is the\nreal friend of all living entities, then only can one have real peace. Therefore, if one is not in Kr�I].a consciousness, there cannot be a final goal for\nthe mind. Disturbartce is due to want of an ultimate goal, and when one\nis certain that Kr�l].a is the enjoyer, proprietor and friend of everyone and\neverything, then one can, with a steady mind, bring about peace. Therefore, one who is engaged without a relationship with Kr�l].a is certainly\nalways in distress and is without peace, however much one may make a\nshow of peace and spiritual advancement in life. ��I].a consciousness is a\nself-manifested peaceful condition which can be achieved only in relationship with Kr�I].a.\nTEXT 67\n\n�F�TOTt � �ijf ��t;fts�� I\n� � 3lij'T ecrqijtctflt':n��« 11�\\SII\nindriyii1J-iirh hi caratiirh\nyan mano 'nuvidhiyate\ntad asya harati prajiiiirh\nviiyur niivam iviimbhasi\n\ni nd riyii 1J-iim- of the senses; hi-certainly; caratiim-while herding over;\n\nyat- that; m a na[l - mind ; a nuvidh iyate- becomes constantly engaged; tat­\n\nthat; asya-his; harati-takes away; prajiiiim-intelligence; viiyu[l - wind;\nniivam-a boat; iva-like; ambhasi-on the water.\nTRANSLATION\nAs a boat on the water is swept away by a strong wind, even one of the\n\n1I'\n\nsenses on which the mind focuses can carry away a man's intelligence.\nPURPORT\n\nUnless all of the senses are engaged in the service of the Lord, even one\nof them engaged in sense gratifi cati o n can deviate the devotee from the\npath of transcendental advancement. As mentioned in the life of Maha-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0183": ",\n.\n\nI,\n\n154\n\nBhagavad-gita As It Is\n\n[Ch. 2\n\nraja Ambari�a, all of the senses must he engaged in Kw].a consciousness,\nfor tha.t is the correct technique for controlling the mind.\n\nTEXT 68\n\n��� lfmTU f;r��'\\mfir �: I\n\n��Toft��<m� � 31ftr�T II�� II\ntasmiid yasya mahii-biiho\nnigrhitiini sarvasaft\nindriyiir-indriyiirthebh yas\ntasya prajnii prati§thitii\n\ntasmiit-therefore; yasya-of one's; mahii-biiho-0 mighty-armed one;\nnigrhitiini-so curbed down; sa rv asa ft -all around; indriyiir- i- the senses;\nindriya-arthebhya[t-for the sake of sense objects; tasya-his; prajniiintelligence; prati�.thitii- fixed.\n\nTRANSLATION\n\nTherefore, 0 mighty-armed, one whose senses are restrained from their\nobjects is certainly of steady intelligence.\nPURPORT\nAs enemies are curbed by superior force, similarly, the senses can be\ncurbed not by any human endeavor, but only by keeping them engaged in\nthe service of the Lord. One who has understood this-that only by KwJa\nconsciousness is one really established in intelligence and that one should\npractice this art under the guidance of a bona fide spiritual master-is\ncalled siidhaka, or a suitable candidate for liberation.\n\nTEXT 69\n\n� � ��l{Qr.ri m :&�,., ffi irf;ft 1\n\n� �Rrl@TRmf;rm�m�:ti�Q..II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0184": "Contents of the Glta Summarized\n\nText 70]\n\n155.\ni\n\nyii nisii sarva-bhutiiniirh\ntasyiirh jiigarti sarhyami\nyasyiirh jiigrati bhutiini\nsii nisii pasyato mune�\nyii-what; nisii-is night; sarva-all; bhutiiniim-of living entities; tasyiim\n\n-in that; jiigar ti-wakeful; s arhyam i-the self-controlled; ya syiim -in which;\n\nj iigrati-awake; bhutiini-all beings; sa-that is; nisii-night; p asyata�\nthe introspective; mune� -sage.\n\n-\n\n.\n\nfor\n\nTRANSLATION\nWhat is night for all beings is the time of awakening for the self- .\ncontrolled; and the time of awakening for all beings is night for the\nintrospective sage.\nPURPORT\nThere are two classes of intelligent men. The one is intelligent in material\nactivities for sense gratification, and the other is introspective and awake\nto the cultivation of self-realization. Activities of the introspective sage, or\nthoughtful man, are night for persons materially absorbed. Materialistic\npersons remain asleep in such a night due to their ignorance of selfrealization. The introspective sage remains alert in the \"night\" of the materialistic men. The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the man in materialistic activities,\nbeing asleep to self-realization, dreams of varieties of sense pleasure,\nfeeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is always indifferent to materialistic happi- .\nness and distress. He goes on with his self-realization activities undisturbed\nby material reaction.\n\nTEXT 70\n\n3TT��+{ I01 +{+.4(?; $flij'g\n��q: srftrm;cr �' 1\nCf�cpf'fT � srf�Ct\" ri\n� �Tf;ij�mftr ;r ��+4�141 ll\\9o 11\n�\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0185": "156\n\nBhagavad glta As It Is\n-\n\n[Ch. 2\n\niipiiryamiirwm acala-prati§tharh\nsamudram iipa� pravisanti yadvat\ntadvat kiimii yam pravisanti sarve\n\nsa siintim iipnoti na kiima-kiimi\n\nI\n\nii.piiryamii[l.am-always filled; acala-p rati§tham- steadily situated; samudram-the ocean; iipa�-water; pravisa n ti enter; yadvat-as; tadvat so;\n-\n\nkii.mii.�-desires; yam-unto\n\n-\n\none; p ravisa n ti- enter; sarve-all; sa�-that\n\nperson; siintim-peace; ii.pnoti achieves; na-not; kiima-kiimi- one who\n-\n\ndesires to fulfill desires.\nTRANSLATION\n\nA person who is not disturbed by the incessant flow of desires-that\nenter like rivers into the ocean which is ever being filled but is always stillcan alone achieve peace, and not the man who strives to satisfy such desires.\nPURPORT\nAlthough the vast ocean is always filled with water, it is always,\nespecially during the rainy season, being filled with much more water. But\nthe ocean remains the same-steady; it is not agitated, nor does it cross\nbeyond the limit of its brink. That is also true of a person fixed in K r�!la\nconsciousness. As long as one has the material body, the demands of the\nbody for sense gratification will continue. The devotee, however, is not\ndisturbed by such desires because of his fullness. A Kr�!la conscious man\nis not in need of anything because the Lord fulfills all his material\nnecessities. Therefore he is like the ocean-always full in himself. Desires\nmay come to him like the waters of the rivers that flow into the ocean, but\nhe is steady in his activities, and he is not even slightly disturbed by\ndesires for sense gratification. That is the proof of a Kr�I).a conscious manone who has lost all inclinations for material sense gratification, although\nthe desires are present. Because he remains satisfied in the transcendental\nloving service of the Lord, he can remain steady, like the ocean, and\ntherefore enjoy full peace. Others, however, who fulfill desires even up\nto the limit of liberation, what to speak of material success, never attain\npeace. The fruitive workers, the salvationists, and also the y ogis who are\nafter mystic powers, are all unhappy because of unfulfilled desires. But\nthe person in Kr�!!a consciousness is happy in the service of the Lord, and\nhe has no desires to be fulfilled. In fact, he does not even desire liberation\nfrom the so-called material bondage. The devotees of Kr �!la have no\nmaterial desires, and therefore they are in perfect peace.\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0186": "Contents of the Gita Summarized\n\nText 71]\n\n157\n\nTEXT 71\n\n� ��: ����mr R:m: 1\nRlf� (;t((€fiR: � �TRr�•I4Rt II�� II\nvihiiya kiimiin ya[l sarviin\npumiirhs carati ni[lsprha[l\nnirmamo nirahankiira{l\nsa siintim adhigacchati\nvihiiya-after giving up; kamiin-all material desires for sense gratification;ya�-the person; sarvan-all; puman-a person; c arati- lives; nih;;prha�\n-desireless; nirmama�- without a sense of proprietorship; nirahankiira�without false ego; sa� -all; san t im\n\n-\n\nperfect peace; adh igaccha t i-attains\n\n.\n\nTRANSLATION\n\nA person who has given up all desires for sense gratification, who lives\nfree from desires, who has given up all sense of proprietorship and is devoid\nof false ego-he alone can attain real peace.\nPURPORT\n\nTo become desireless means not to desire anything for sense gratification.\nIn other words, desire for becoming Kr�tJ.a conscious is actually desirelessness. To understand one's actual position as the eternal servitor of Kr�tJ.a,\nwithout falsely claiming this material body to be oneself and without\nfalsely claiming proprietorship over anything in the world, is the perfect\nstage of Kr�tla consciousness. One who is situated in this perfect stage\nknows that because Kr�tla is the proprietor of everything, therefore every:\nthing must be used for the satisfaction of Kr�tJ.a. Arjuna did not want to\nfight for his own sense satisfaction, but when he became fully Kr�tJ.a\nconscious he fought because Kr�tJ.a wanted him to fight. For himself there\nwas no desire to fight, but for Kr�tJ.a the same Arjuna fought to his best\nability. Desire for the satisfaction of Kr�tJ.a is really desirelessness; it is\nnot an artificial attempt to abolish desires. The living entity cannot be\ndesireless or senseless, but he does have to change the quality of the\ndesires. A materially desireless person certainly knows that everything\nbelongs to .Kr�tJ.a\n\n(isiiviisyam idarh sarvam), and therefore he does not\n\nfalsely claim proprietorship over anything. This transcendental knowledge\nis based. on self-realization-namely, knowing perfectly well that every\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0187": "Bhagavad-g1ta As It Is\n\n158\n\n[Ch. 2.\n\nliving entity is the eternal part and parcel of Kr�Qa in spiritual identity, and\n\ntherefore the eternal position of the living entity is never on the level of\nKr�!1a or greater than Him. This understanding of Kr�!1a consciousness is\n\nthe basic principle of real peace.\n\nTEXT 72\n1,\n\nI\n\nI\n\ntro � mrn:\n\nqr��;rt���rn 1\nm�T�llRfCfil�sfq �Rr II \\9� I I\ne§ii briihmi sthiti� piirtha\nnainiirh priipya vimuhyati\nsthitviisyiim anta-kiile'pi\nbrahma-nirvar-am rcchati\ne§ii-this; brahm i spiritual; sthit*-sit uation; piirtha-0 son of Prtha;\n-\n\nna-never; enam-this; prapy a achieving; vimuhyati bewilders; sthitva-\n\n-\n\nbeing so situated; asyiim-being so; anta-kiile-at the end of life; api-also;\n\nbrahma-nirviirwm-spiritual (kingdom of God); rcchati-attains.\nTRANSLATION\nThat is the way of the spiritual and godly life, after attaining which a\nman is n ot bewildered. Being so situated, even at the hour of death, one\ncan enter into the kingdom of God.\nPURPORT\nOne can attain Kr�!1a consciousness or divine life at once, within a\nsecond-or one may not attain such a state of life even after millions of\nbirths. It is only a matter of understanding and accepting the fact.\nKhatvanga Maharaja attained this state of life just a few minutes before his\ndeath, by surrendering unto Kr�!1a. Nirvar-a means ending the process of\nmaterialistic life. According to Buddhist philosophy, there is only void\nafter the completion of this material life, but Bhagavad-gita teaches\ndifferently. Actual life begins after the completion of this material life.\nFor the gross materialist it is sufficient to know that one has to end this\nmaterialistic way of life, but for persons who are spiritually advanced,\nthere is another life after this materialistic life. Before ending this life,\nif one fortunately becomes Kr�!1a conscious, he at once attains the stage\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0188": "Text 72]\n\nContents of the Gila Summarized\n\n159\n\nof Brahma-nirviirw. There is no difference between the kingdom of God\n\nand the devotional service of the Lord. Since both of them are on the\n\nabsolute plane, to be engaged in the transcendental loving service of the\nLord is to have attained the spiritual kingdom. In the material world there\n\nare activities of sense gratification, whereas in the spiritual world there are\n\nactivities of Kr�!la consciousness. Attainment of Kr�!la consciousness even\nduring this life is immediate attainment of Brahman, and one who is\n\nsituated in Kr�!la consciousness has certainly already entered into the\n\nkingdom of God.\n\nBrahman is just the opposite of matter. Therefore briihmi sthiti[l means\n\"not on the platform of material activities.\" Devotional service of the Lord\n\nis accepted in the Bhagavad-gitii as the liberated stage. Therefore, brahmT­\n\nsthiti[l is liberation from material bondage.\n\nSrila Bhaktivinode Thakur has summarized this Second Chapter of the\n\nBhagavad-gitii as being the contents for the whole text. In the Bhagavad­\n\ngitii, the subject matters are karma-yoga, jiiiina-yoga, and bhakti-yoga. In\n\nthe Second Chapter karma-yoga and jiiiina-yoga have been clearly discuss­\n\ned, and a glimpse of bhakti-yoga has also been given, as the contents for\n\nthe complete text.\n\nThus end the Bhaktivedanta Purports to the Second\n\nSrimad-Bhagavad- gita in the matter of its Contents.\n\nChapter of the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0189": "CHAPTER THREE\n\nKarma-yoga\nTEXT 1\n\n�ro:q I\n�\n�\n�'Sf\"'l�\"' I\n..A :q���UJ� l«JT\nro-�\n��·\nijfffi • '€(R liT firit�fu � II� II\narjuna uviica\njyiiyasi cet karma'(las te\nmatii buddhir janiirdana\ntat kim karma'(li ghore miim\nniyojayasi kesava\narjun�-Arjuna; uviica-said; jyiiyasi-sp eak ing very highly; eel-although; karma'(la{t-thar,t fruitive action; te-your; matii-opinion; buddhi{t\n-intelligence ; janiirdana-0 Kr�va; tat-therefore; kim-why; karma'(li-in\naction; ghore-ghastly; miim-me; niyojayasi-engaging me; kesava-0\nKr�va.\n161\n\nJ\n\nA\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0190": "I\nBhagavad-glta As It Is\n\n162\n\n[Ch. 3.\n\nTRANSLATION\n\nI\n\nArjnna said: 0 Janardana, 0 Kesava, why do You ur ge me to engage in\nthis ghastly warfare , if You think that intelligence is better than fruitive\n\nI\n\nwork?\nPURPORT\n\n\\1I '\n\nThe Supreme Personality of Godhead S ri Kr�J).a has very elaborately\ndescribed the constitution of the soul in the previous chapter, with a view\n\nrj\n\n[.\n\nto deliver His intimate friend A una from the ocean of material grief. And\nthe path of realization has been recommended: buddhi\"yoga, or Kr�J).a\nconsciousness. Sometimes Kr�J).a consciousness is misunderstood to be\ninertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Kr�J).a conscious by chanting the holy name\nof Lord Kr�J).a. But without being trained in the philosophy of Kr�J).a\n·\n\nconsciousness, it is not advisable to chant the holy name of Kr�J).a in a\nsecluded place where one may acquire only cheap adoration from the\n\nrj\n\ninnocent public. A una also thought of Kr�J).a consciousness or buddhiyoga, or intelligence in spiritual advancement of knowledge, as something\n\nlike retirement from active life and the practice of penance and austerity\n\nat a secluded place. In other words, he wanted to skillfully avoid the fight­\n\ning by using Kr�J).a consciousness as an excuse. But as a sincere student, he\nplaced the matter before his master and questioned Kr�J).a as to his best\ncourse of action. In answer, Lord Kr�J).a elaborately explained karma-yoga,\nor work in Kr�J).a consciousness, in this Third Chapter.\n\nTEXT 2\n\nOlflfli�Urcr crm;r �f% �'Ttr l£,\n�� � Rf�� �;r ��s��� 11�11\nvyiimi.Srereva viikyena\nbuddhirh mohayasiva me\ntad ekarh vada niscitya\nyena sreyo 'ham iipnuyiim\n\nI\n\n�I\n\n\"\n\nvyiimisrera-by equivocal; iva-as; viikyen a-words; buddhim-intelligence; mohayasi-bewildering; iva-as; me-my; tat-therefore; ekam-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0191": "Karma-yoga\n\nText 3]\n\n163\n\nonly one; vada-please tell; niScitya-ascertaining; yena-by which; sreya�\n-real benefit; aham-I; iipnuyiim-may have it.\nTRANSLATION\nMy intelligence is bewildered by Your equivocal instructions. Therefore,\nplease tell me decisively what is most beneficial for me.\nPURPORT\nIn the previous chapter, as a prelude to theBhagavad-gitii, many different\npaths were explained, such as siinkhya-yoga, buddhi-yoga, control of the\nsenses by intelligence, work without fruitive desire, and the position of the\nneophyte. This was all presented unsystematically. A more organized outline of the path would be necessary for action and understanding. Arjuna,\ntherefore, wanted to clear up these apparently confusing matters so that\nany common man could accept them without misinterpretation. Although\nKr�J).a had no intention of confusing Arjuna by any jugglery of words,\nArjuna could not follow the process of Kr�J).a consciousness-either by\ninertia or active service. In other words, by his questions he is clearing the\npath of Kr�J).a consciousness for all students who seriously want to understand the mystery of the Bhagavad-gitii.\n\nTEXT 3\n\n��iftll�tfl:q I\n��s�rn�T RgT �T � �;r� I\n�)frif ij\"T�f �frif �fli�T'{ II� II\nsri bhagaviin uviica\nloke 'smin dvi-vidhii ni§thii\npurii proktii mayiinagha\njiiiina-yogena siinkhyiiniim\nkarma-yogena yoginiim\nsri bhagaviin u viica-the Supreme Personality of Godhead said; loke-in\n\nthe world; asmin-this; dvi-vidhii-two kinds of; ni§ thii- faith; puriiformerly; proktii was said; mayii-by Me; anagha-0 sinless one; jiiiina-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0192": "164\n\nBhagavad-glta As It Is\n\n[Ch. 3\n\nyogena- by the linking process of knowledge; siinkhyiiniim-of the empiric\n\nphilosophers; kanna-yogena-by the linking process of devotion ; yoginii m\n-of the devotees.\nTRANSLATION\nThe Blessed Lord said: 0 sinless Arjuna, I have ;tlready explained that\nthere are two classes of men who realize the Self. Some are inclined to\nunderstand Him by empirical, philosophical speculation, and others are\ninclined to know Him by devotional work.\nPURPORT\n\nIn the Second Chapter, verse 39, the Lord explained two kinds of\nprocedures -namely siinkhya-yoga and karma-yoga, or buddhi-yoga. In this\nverse, the Lord explains the same more clearly. Siihkhya-yoga, or the\nanalytical study of the nature of spirit and matter, is the subject matter for\npersons who are inclined to speculate-and understand things by experimental knowledge and philosophy. The other class of men work in Kr�va\nconsciousness, as it is explained in the 6Ist verse of the Second Chapter.\nThe Lord has explained, also in the 39th verse, that by working by the\nprinciples of buddhi-yoga, or Kr�va consciousness, one can be relieved from\nthe bonds of action; and, furthermore, there is no flaw in the process. The\nsame principle is more clearly explained in the 6lst verse-that this buddhiyoga is to depend entirely on the Supreme (or more specifically, on\n\nKr�va), and in this way all the senses can be brought under control very\neasily. Therefore, both the yogas are interdependent, as religion and\nphilosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate\ngoal is Kr�va, because the philosophers who are also sincerely searching\nafter the Absolute Truth come in the end to Kr�va consciousness. This is\nalso stated in the Bhagavad-gitii. The whole process is to understand the\nreal position of the self in relation to the Superself. The indirect process\nis philosophical speculation, by which, gradually, one may come to the\npoint of Kr�va consciousness; and the other process is directly connecting\nwith everything in Kr�va consciousness. Of these two, the path of Kr�va\nconsciousness is better because it does not depend on purifying the senses\nby a philosophical process. Kr�va consciousness is itself the purifying\nprocess, and by the direct method of devotional service it is simultaneously\neasy and sublime.\n\n!I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0193": ".I\n\nl.\nI\n\nText 5]\n\nKarma�yoga\n\n165\n\nTEXT 4\n�\n\n�\n\nl\n\n·('�\"'\n\\!�'1,S�Q I\nif ctilliJfTllifT��l�Gtfi��\n\nif :q\n\nW�HI'1T�er ftn��Nif� 11�11\nna kannar.iim aniirambhiin\n-nai�kannyam puru�o 'snute\nna ca sannyasaniid eva\nsiddhim samadhigacchati\n\nna-without; kannar.iim-of the prescribed duties; anii rambhii t- non\n\nI\n\n-\n\nperformance; na �k annyam- freed o m from r eaction; puru�ah-man; asnute\n-achieve; na\n\n-\n\nnor ; ca-also; sannyasaniit-by renunciation; eva-simply;\n\nsiddhim-success; sam adh igac c hati-attain.\n\nTRANSLATION\nNot by merely abstaining from work can one achieve freedom from\nreaction, nor by renunciation alone can one attain perfection.\nPURPORT\nThe renounced order of life can be accepted upon being purified by the\ndischarge of the prescribed form of duties which are laid down just to\npurify the heart of materialistic men. Without purification, one cannot\nattain success by abruptly adopting the fourth order of life (sannyiisa).\nAccording to the empirical philosophers, simply by adopting sannyiisa, or\nretiring from fruitive activities, one at once becomes as good as Niiriiyava.\nBut Lord Krwa does not approve this principle. Without purificatio·n of\nheart, sannyiisa is simply a disturbance to the social order. On the other\nhand, if someone takes to the transcendental service of the Lord, even\nwithout discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga ) . Svalpa;m apy asya\n\ndhannasya triiyate mahato bhayiit. Even a slight performance of such a\nprinciple enables one to overcome great difficulties.\n\nTEXT 5\n\nft: CFif��urllftf � ftrfJ��� I\n� �: Cfi� �: Sll;�g.q.: 11'-\\11\nif\n\n'I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0194": "],\nI\n\n166\n\nBhagavad-gita As It Is\n\n[Ch. 3.\n\nna hi kascit k�aram api\njiitu ti�thaty akarmakrt\nkiiryate hy avasa� karma\nsarva� prakrti-jair gurai�\nna-nor; hi-certainly; kascit'-anyone; k�aram-even a moment; api­\n\nalso: jiit u- even ; ti�thati-stands; akarma-krt-without doing something;\n\nkiiryate- forced to work; hi-certainly; avasa�-helplessly; karma-work;\nsarva�-everything; prakrti-jai�-out of the modes of material nature;\ngu rai� - by the qualities.\nTRANSLATION\nAll men are forced to act helplessly according to the impulses born of\nthe modes of material nature; therefore no one can refrain from doing\nsomething, not even for a moment.\nPURPORT\nIt is not a question of embodied life, but it is the nature of the soul to\nbe always active. Without the presence of the spirit soul, the material body\n\ncannot move. The body is only a dead vehicle to be worked by the spirit\nsoul, which is always active and cannot stop even for a moment. As such,\n\nthe spirit soul has to be engaged in the good work of Kr�va consciousness,\notherwise it will be engaged in occupations dictated by illusory energy. In\n\ncontact with material energy, the spirit soul acquires material modes, and\nto purify the soul from such affinities it is necessary to engage in the\nprescribed duties enjoined in the siistras. But if the soul is engaged in his\nnatural function of Krwa consciousness, whatever he is able to do is good\n\nfor him. The Srimad-Bhiigavatam affirms this:\n\ntyaktvii sva-dharmam carariimbujam harer\nbhajann apakvo 'tha patet tato yadi\nyatra kva viibhadram abhiid amu�ya kim\nko viirtha iipto 'bhajatiim sva-dharmata�.\n\"If someone takes to Kr��ta consciousness, even though he may not\n\nfollow the prescribed duties in the siistras nor execute the devotional service\nproperly, and even though he may fall down from the standard, there is no\nloss or evil for him. But if he carries out all the injunctions for purification\nin the siistras, what does it avail him if he is not Kr�va conscious?\" (Bhiig.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0195": "Karrna-yoga\n\n'Text 6]\n\n167\n\n1.5.17) So the purificatory process is necessary for reaching this point of\nKr�r;ta consciousness. Therefore, sannyiisa, or any purificatory process, is\nto help reach the ultimate goal of becoming Kr�r;ta conscious, without\nwhich everything is considered a failure.\n\nTEXT 6\n\ntfi�Tfor �� ;:r � � �� I\nW��tf;cr�T fll�;:rt:qR: � �� II� II\nkarmendriyar.i samyamya\nya iist·e manasii smaran\nindriyiirthiin vimu�hiitmii\nmithyiiciira� sa ucyate\nkarma-indriyar.i-the five working sense organs; samyamya- controlling;\nya�- anyone who; iiste-remains; manasii- by mind; smaran- thinking;\nin driya-arth iin sense object8; vimu�ha- foolish; iitmii soul; mith yii-ii.ciira�\n-\n\n-pretender; sa�\n\n-\n\n-\n\nhe; ucyate is called.\n-\n\nTRANSLATION\nOne who restrains the senses and organs of action, hut whose mind\ndwells on sense objects, certainly deludes himself and is called a pretender.\nPURPORT\nThere are many pretenders who refuse to work in Krwa consciousness\nbut make a show of meditation, while actually dwelling within the mind\nupon sense enjoyment. Such pretenders may also speak on dry philosophy\nin order to bluff sophisticated followers, but according to this verse these\nare the greatest cheaters. For sense enjoyment one can act in any capacity\nof the social order, but if one follows the rules and regulations of his\nparticular status, he can make gradual progress in purifying his existence.\nBut he who makes a show of being a yogi, while actually searching for the\nobjects of sense gratification, must be called the greatest cheater, even though\nhe sometimes speaks of philosophy. His knowledge has no value because\nthe effects of such a sinful man's knowledge are taken away by the illusory\nenergy of the Lord. Such a pretender's mind is always impure, and therefore his 'show of yogic meditation has no value whatsoever.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0196": "168\n\n[Ch. 3\n\nBhagavad-gita As It Is\n\nTEXT 7\n\n���ttlfOf � fil�t:tti(�S� I\n::t:'rtf:! �: �)tr�: � ft1Rtf>tf6 ll\\9111\n..\n\nyas tv indriyar.i manasii\nniyamyiirabhate'rjuna\nkarmendriyaifl karma-yogam\nasaktafl sa visi.§yate\nyafl-one who; tu-but; indriyiir.i-senses; manasii-by the mind; niyamya-regulating; iirab h ate-begins; arjuna-0 Arjuna; karma-indriyaifl,-by\nthe active sense organs; karma-yogam-devotion; asaktafl, withou t attach-\n\nment; safl,-he; viSi§yate-by far the better.\n\nTRANSLATION\nOn the other hand, he who controls the senses by the mind and engages\nhis active organs in works of devotion, with out attachment, is by far\nsuperior ..\n\nPURPORT\nInstead of becoming a pseudo-transcendentalist for the sake of wanton\nliving and sense enjoyment, it is far better to remain in one's own business\nand execute the purpose of life, which is to get free from material bondage\nand enter into the kingdom of God. The prime sviirtha-gat� or goal of selfinterest, is to reach Vi�Q.U. The whole institution of varp.a and iisrama is\ndesigned to help us reach this goal of life. A householder can also reach\nthis destination by regulated service in Kr�Q.a consciousness. For selfrealization, one can live a controlled life, as prescribed in the siistras, and\ncontinue carrying out his business w}thout attachment, and in that way\nmake progress. Such a sincere person who follows this method is far better\nsituated than the false pretender who adopts show-bottle spiritualism to\ncheat the innocent public. A sincere sweeper in the street is far better than\nthe charlatan meditator who meditates only for the sake of making a living.\n\nIt\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0197": "Karma-yoga\n\nText 8)\n\n169\n\nTEXT 8\n\n('\n\n� ·\n\n('\n\n·_S,�\n\n���ij � � �CT �+i 'J<il�l ��ur: I\n!\\-..- �\n\n'\"'\n\n\"\n\n('\n\n��._�•�ulf :tr ij if SIT«���: II�U\n'\"'\n\nniyatarh kuru karma tvarh\nkarma jyiiyo hy akarmar-afl\nsarira-yiitriipi ca te\nna prasiddh ye d akarmar-afl\nniyatam-prescribed; kuru-do; karma-duties; tvam-you; karma- work;\njyiiya[l-better; hi-than; akarmar-afl-without work; sarira:.:__bodily; yiitriimaintenance; api-even; ca-also; te-your; na-never; p rasid dhyet-effected; akarmar-afl-without work.\n\nTRANSLATION\nPerform your prescribed duty, for action is better than inaction. A man\ncannot even maintain his physical body without work.\nPURPORT\nThere are many pseudo-meditators who misrepresent themselves as\nbelonging to high parentage, and great professional men who falsely pose\nthat they have sacrificed everything for the sake of advancement in spiritual life. Lord Kr�JJ.a did not want Arjuna to become a pretender, but that\nhe perform his prescribed duties as set forth for k�atriyas. Arjuna was a\nhouseholder and a military general, and therefore it was better for him to\nremain as such and perform his religious duties\nhouseholder k�atriya.\n\nas\n\nprescribed for the\n\nSuch activities gradually cleanse the heart of\n\na\n\nmundane man and free him from material contamination. So-called renunciation for the purpose of maintenance is never approved by the Lord, nor\nby any religious ·scripture. After all, one has to maintain one's body and\nsoul together by some work. Work should not be given up capriciously,\nwithout purification of materialistic propensities. Anyone who is in the\nmaterial world is certainly possessed of the impure propensity for lording\nit over material nature, or, in other words, for sense gratification. Such\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0198": "Bhagavad-gitii As It Is\n\n170\n\nrch. 3.\n\npolluted propensities have to be cleared. Without doing so, through\nprescribed duties, one should never attempt to become a so-called transcendentalist, renouncing work and living at the cost of others.\n\nTEXT 9\n\n���T��ufts� m�st{ ���;r: I\nij�� � �T�tr ��: ij'ltl� IIQ..II\nyajiiiirthiit karmarw 'nyatra\nloko 'yam karma-bandhana�\ntad-artham karma kaunteya\nmukta-sanga� samiicara\nyajiia-arthiit-only for the sake of Yajiia, or Vigm; karma!la�-work\ndone;anyatra-otherwise; loka�-this world; ayam-this; karma-bandhana�\n-bondage by work; tat-Him; artham-for the sake of; karm a-work;\nkaunteya-0\n\nson of Kunfi; mukta-sanga�-liberated from association;\n\nsamiicara-do it perfectly.\nTRANSLATION\nWork done as a sacrifice for Vi�J.lU has to be performed, otherwise work\nbinds one to this material world. Therefore, 0 son of Kunti, perform your\nprescribed duties for His satisfaction, and in that way you will always\nremain unattached and free from bondage.\nPURPORT\nSince one has to work even for the simple maintenance of the body,. the\nprescribed duties for a particular social position and quality are so made\nthat that purpose can be fulfilled. Yajiia means Lord 'V igm, or sacrificial\nperformances. All sacrificial performances also are meant for the satisfaction of Lord Vi�J.lU. The Vedas enjoin: yajiio vai vi§flu�. In other words,\nthe same purpose is served whether one performs prescribed yajiias or\ndirectly serves Lord Vi�J.lu. Kr�J.la consciousness is therefore performance\nof yajiia as it is prescribed in this verse. The varp.iisrama institution also\naims at this for satisfying Lord Vi�J.lU. \"Varp.iiSramiiciira-vatii puru§e!la\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0199": "Text 10]\n\nKarma-yoga\n\n171\n\nparafl pumiin/v4T)ur iiriidhyate ..... \" ( Vigw Puriifla 3.8.8)\nfore\n\none\n\nwork\n\ndone\n\nfor\n\nboth\n\nhas\n\nto\n\nwork\n\nfor\n\nin\n\nthis\n\nmaterial\n\ngood\n\nand\n\nevil\n\nof\n\nworld\n\na cause of bondage,\n\nwork\n\nwill\n\nhe\n\nVi�r;tu.\n\nThere­\n\nthe satisfaction\n\nAny other\n\nhave their reactions, and\n\nany re­\n\naction hinds the performer. Therefore, one has to work in Kr�r;ta consciousness to satisfy Kr�r;ta (or Vi��;m); and while performing such activities\none is in a liberated stage. This is the great art of doing work, and in the\nbeginning this process requires very expert guidance. One should therefore\nact very diligently, under the expert guidance of a devotee of Lord Kr�Q.a,\nor under the direct instruction of Lord Kr�Q.a Himself (under whom Arjuna\nhad the opportunity to work). Nothing should be performed for sense\ngratification, hut everything should he done for the satisfaction of Kr�Q.a.\nThis practice will not only save one from the reaction of work, hut will\nalso gradually elevate one to transcendental loving service of the Lord,\nwhich alone can raise one to the kingdom of God.\n\nTEXT 10\n\n���n �: QT �R �ftr: I\n\n�if 3f���� �s���e�l¥1� ll�oll\nsaha-yajniifl prajiifl sr�tvii\npuroviica prajiipatifl\nanena prasavi�yadhvam\ne�a vo'stv i§fa-kiima-dhuk\nsah a- along with; yajniifl - sacrifices; prajiifl- generations; sr.sfvii- by\n\ncreating; purii- an cie n tly; uvii c a said ; p rajii-p ati[l\n-\n\n-\n\nthe Lord of creatures;\n\nanena-by this; prasavi§yadhvam-be more and more prosperous; e§a/lvafl your; astu-let it be; i§fa all desirable; kiima-dhuk­\n\ncertainly;\n\n-\n\n-\n\nbestower.\n\nTRANSLATION\nIn the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for V��u, and blessed\n\nthem by saying, \"Be thou happy by this yajiia [sacrifice] because its\nperformance will bestow upon you all desirable things.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0200": "l\nBh agavad-gita As It Is\n\n172\n\n[Ch. 3.\n\nPURPORT\nThe material creation by the Lord of creatures (Vi��m) is a chance\n\noffered to the conditioned souls to come back home-back to Godhead.\n\nAll living entities within the material creation are conditioned by material\n\nnature because of their forgetfulness of their relationship to Kr�pa, the\n\nSupreme Personality of Godhead_ The Vedic principles are to help us\nunderstand this eternal relation as it is stated in the Bhagavad-gitii: vedaiS\n\nca sarvair aham eva vedya�. The Lord says that the purpose of the Vedas\n\nis to understand Him. In the Vedic hymns it is said: patim visvasyiitmes­\n\nvaram Therefore, the Lord of the living entities is the Supreme Personality\nof Godhead, Vi�pu. In the Srimad-Bhiigavatam also Srila Sukadev a Gosvami\ndescribes the Lord as pati in so many ways:\nsriy�-patir yajfia-pati� prajii-patir\ndhiyiim patir loka-patir dharii-pati�\npatir gatiS ciindhaka-vnr-i-siitvatiim\nprasidatiim me bhagaviin satiim pati�\n(Bhiig. 2.4.20)\nThe prajii-pati is Lord Vi�QU, and He is the Lord of all living creatures,\n\nall worlds, and all beauties, and the protector of everyone. The Lord\ncreated this material world for the conditioned souls to learn how to\n\nperform yajfias (sacrifice) for the satisfaction of V�pu, so that while in the\n\nmaterial world they can live very comfortably without anxiety. Then after\n\nfinishing the present material body, they can enter into the kingdom of\n\nGod. That is the whole program for the conditioned soul. By performance\nof\n\nyajfia, the conditioned souls gradually become Kr�-pa conscious and\n\nbecome godly in all respects. In this age of Kali, the sankirtana-yajfia (the\n\nchanting of the names of God) is recommended by the Vedic scriptures,\nand this transcendental system was introduced by Lord Caitanya for the\n\ndeliverance of all men in this age. Sankirtana,yajfia and Krwa conscious­\n\nness go well together. Lord K�-pa inHisdevotional form (as Lord Caitanya)\n\nis mentioned in the Srimad-Bhiigavatam as follows, with special reference\nto the sail.kirtana-yajfia:\n\nkHr-a-varr-am tvi§aknr-am sangopiihgiistra-piir§adam\nyajfiai� sankirtana�priiyair yajanti hi su-medhas�\n\"In this age of Kali, people who are endowed with sufficient intelligence\n\n'-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0201": "..\n\n,,\nI\n-/\n\n�k·\n\nText 11]\n\nKarma-yoga\n\n173\n\n'1\n\nwill worship the Lord, who is accompanied by His associates, by performance of sankirtana-yajfia.\" (Bhiig. 11.5.29) Other yajfias prescribed in the\n\nJ\n\nVedic literatures are not easy to perform in this age of Kali, but the\n\n-�\n\nsankirtana-yajna is easy and .sublime for all purposes.\n\nTEXT ll\n\"'�\n\n�llT�Ffw:f � ti,.�t �� q: I\n\"'\n.\nq��\"R ��: �: q(+ttlTt�� II� �II\n\n\"'\n\n.\"'\\\n\ndeviin bhiivayatiinena\nte devii bhiivayantu vafl\nparasparam bhiivayanta{l\nsreyafl param aviipsyatha\ndeviin-demigods; bhiivayata-having been pleased; anena-by this sacrifice; te-those; devii{l-the demigods; bhiivayantu-will please; vafl-you;\nparasparam-mutual; bhiivayanta{l-pleasing one another; sreyafl-bened1ction;param-the supreme; aviipsyatha-do you achieve.\nTRANSLATION\nThe demigods, being pleased by sacrifices, will also please you; thus\nnourishing one another, there will reign general prosperity for all.\nPURPORT\nThe demigods are empowered administrators of material affairs. The\nsupply of air, light, water and all other benedictions for maintaining the\nbody and soul of every living entity are entrusted to the demigods, who\nare innumerable assistants in different parts of the body of the Supreme\nPersonality of Godhead. Their pleasures and displeasures are dependent on\nthe performance of yajfias by the human being. Some of the yajfias are\nmeant to satisfy particular demigods; but even in so doing, Lord Vi��u is\nworshiped in all yajfias as the chief beneficiary. It is stated also in the\nBhagavad-gitii that Kr��a Himself is the beneficiary of all kinds of yajfias:\nbhoktiiram yajfia-tapasiim. Therefore, ultimate satisfaction of the yajfiapati is the chief purpose of all yajfias. When these yajfias are perfectly\n,.\n\ni\n\\\n\nJ•\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0202": "174\n\nBhagavad-gita As It Is\n\n[Ch. 3\n\nperformed, naturally the demigods in charge of the different departments\nof supply are pleased, and there is no scarcity in the supply of natural\nproducts.\nPerformance of yajiias has many side benefits, ultimately leading to\nliberation from the material bondage. By performance of yajiias, all activities become purified, as it is stated in the Vedas:\n\niihiira-suddhau sattva-suddhi/1 sattva-suddhau\ndhmvii smrtip smrti-lambhe saroa-granthiniim vipra-mokfap\nAs it will be explained in the following verse, by performance of yajiia,\none's eatables become sanctified, and by eating sanctified foodstuffs, one's\nvery existence becomes purified; by the purification of existence, finer\ntissues in the memory become sanctified, and when memory is sanctified,\none can think of the path of liberation, and all these combined together\nlead to KnJ;J.a consciousness, the great necesstty of present-day society.\n\nTEXT 12\n\nW:�ltrTf.t eft �T ·�� ��n I\n�\"'SI�l�+it � ft � �ij': llt�ll\ni.§tfin bhogiin hi vo devii\ndiisyante yajiia-bhiivitii�\ntair dattiin apradiiyaibhyo\nyo bhunkte stena eva sa�\n�tan-desired; bhogiin-necessities of life; hi-certainly; vap-unto you;\ndevii�-the demigods; diisyante-award; yajiia-bhiivitii�-being satisfied by\nthe performance of sacrifices; tai�-by them; dattiin-things given; apradiiya\n-without offering; ebhya�-to the demigods; ya�-he who; bhuhkteenjoys; stena�-thief; eva-certainly; sa�-is he.\nTRANSLATION\nfu charge of the various necessities of life, the demigods, being satisfied\nby the performance of yajfia [sacrifice], supply all necessities to man. But\nhe who enjoys these gifts, without offering them to the demigods in ret um,\n\nis certainly a thief.\n\nIdI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0203": "I ,\n\nText 12f\n\nKarma-yoga\n\n175\n\nPURPORT\nThe demigods are authorized supplying agents on behalf of the Supreme\nPersonality of Godhead, Vi�pu. Therefore, they must be satisfied by the\nperformance of prescribed yajfias. In the Vedas, there are different kinds\nof yajfias prescribed for different kinds of demigods, but all are ultimately\noffered to the Supreme Personality of Godhead. For one who cannot\nunderstand what the Personality of Godhead is, sacrifice to the demigods\nis recommended. According to the different material qualities of the\npersons concerned, different types of yajfias are recommended in the\n·Vedas. Worship of different demigods is also on the same basis-namely,\naccording to different qualities. For example, the meat-eaters are recom·\nmended to worship the goddess Kali, the ghastly form of material nature,\nand before the goddess the Racrifice of animals is recommended. But for\nthose who are in the mode of goodness, the transcendental worship of\nVi�pu is recommended. But ultimately, all ya. j fi as are meant for gradual\npromotion to the transcendental positi o n. For o rdinar y men, at least fiv�\nyajfias, known as pafica-mahiiyajfia, ar e necessary.\nOne should know, however, that all the necessities of life that the human\nsociety requires are supplied by the demigod agents of the Lord. No one\ncan manufacture anything. Take, for example, all the eatables of human\nsociety. These eatables include grains, fruits, vegetables, milk, sugar, et�.,\nfor the persons in the mode of goodness, and also eatables for the nonvegetarians, like meats, etc., none of which can be manufactured by men.\nThen again, take for example heat, light, water, air, etc., which are also\nnecessities of life-none of them can be manufactured by the human\nsociety. Without the Supreme Lord, there can be no profuse sunlight,\nmoonlight, rainfall, breeze, etc., without which no one can live. Obviously,\nour life is dependent on supplies from the Lord. Even for our manufacturing enterprises, we require so many raw materials like metal, sulphur,\nmercury, manganese, and so many essentials-all of which are supplied _by\nthe agents of the Lord, with the purpose that we should make proper use '\nof them to keep ourselves fit and healthy for the purpose of selhealization,\nleading to the ultimate goal of life, namely, liberation from the material\nstruggle for existence. This aim of life is attained by performance of yajfias.\n\nIf we forget the purpose of human life and simply take supplies from the\nagents of the Lord for sense gratification and become more and more\n- -entangled in material existence, which is not the purpose of creation,\ncertainly we become thieves, and therefore we are punishea by the laws of\nmaterial nature. A society of thieves can never be happy because they have\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0204": "·�..:�·\n·•\n\nf\n\nI\n\n' 176\n\nBhagavad-glta As It Is\n\n[Ch. 3\n\nno aim in life. The gross materialist thieves have no ultimate goal of life.\nThey are simply directed to sense gra tification; nor do they ha_veknowledge\nof how to perform yajiias. Lord Caitanya, however, inaugurated the easiest\nperformance of yajiia, naD,flY the sankirtana-yajiia, which can be per­\n\nformed by anyone in the world who accepts the principles of Kr�pa con­\n\nsciOusness.\n\nTEXT 13\n\n������:\n� �tr-=� ���f<!;r'1: I\n.\n\"' \"'\n\n\"'\n\n�q q \"'q qrqr � 1{v�R�T{I1J� II� � ll\nyajiia-si§tiisina[l, santo\nmucyante saroa-kilbi§ai[l,\nbhuiijate te tv agham piipii\nye pacanty iitma-kiira[Liit\n\nyajiia-si§ ta-food taken after performance of yajiia; asina[l, -ea ters;\nsanta[l, -the devotees; mucyante-get relief from; saroa-all kinds of;\nkilbi§ ai[l, -sins; bhuiijate-enjoy; te -th ey ; tu-but ; agham-gr ievous sins;\npiipii[l, -sinners; ye-those; pacant i- prep are food; ii tma- kiira[L ii.t-for sense\nenjoyment.\n\nTRANSLATION\nThe devotees of the. Lord are released from all kinds of sins because they\nea t food which is offered first for sacrifice. Others, who prepare food for\n\npersonal sense enjoyment, verily eat only sin.\nPURPORT\n\nThe devotees of the Supreme Lord, or the persons who are in K�pa consciousness, are calledsantas, and they are always in love with the Lord as it\nis described in the Brahma-samhitii: premiiiijana-cchurita-bhakti-vilocanena\nsanta[!, sadaiva hrdaye§u vilokayanti. The santas, being always in a compact\nof love with the Supreme Personality of Godhead, Govinda (the giver of\nall pleasures), or Mukunda (the giver of liberation), or Kr�pa (the allattractive person), cannot accept anything without first offering it to the\nSupreme Person. Therefore, such devotees always perform yajiias in differ-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0205": "177\n\nKarma-yoga\n\nText 14)\n\nent modes of devotional service, such as sravapam, kirtanam, smarapam,\n\narcanam, etc., and these performances of yajiias keep them always aloof\nfrom all kinds of contamin.on of sinful association in the material world.\nOthers, who prepare food for self or sense gratification, are not only\nthieves, but are also the eaters of all kinds of sins. How can a person be\nhappy if he is both a thief and sinful? It is not possible. Therefore, in order\nfor people to become happy in all respects, they must be taught to perform the easy process of sankirtana-yajiia, in full Kpgta consciousness.\nOtherwise, there can be no peace or happiness in the world.\n\nTEXT 14\n\n31'iti\"Accf;<:t � 4�rill({'it4lftr: 1\n:os& q'� �: ��('(lhtcc : 11�\\1!1\n\"5'\n\nanniid bhavanti bhiitiini\nparjanyiid anna-sambhava{l\nyajiiiid bhavati parjanyo\nyajiia� karma-samudbhava{l\nannat-from grains; bhavanti-grow; bhiitiini-the material bodies;\nparjanyiit-from rains; anna-food grains; sambhava{l-are made possible;\nyajiiiit- from the performance of sacrifice; bhavati-becomes possible;\nparjanya{l- rains; yajiia{l-performance of yajiia; kanna-prescribed duties;\ns am udbhava{l- born of.\nTRANSLATION\nAll living bodies subsist on food grains, which are produced from rains.\nRains are produced by performance of yajiia [sacrifice], and yajiia is horn\nof prescribed duties.\n\nPURPORT\n\nSrila Baladeva Vidyabhii�a�a, a great co mmentator on the Bhagavadgitii, writes as follows: ye indriidy-anga-tayiivasthitam yajiiam saroesvaram\ntJ4pum abhyarccya tacche�am a.Snanti tenataddeha-yiintriim sampiidayant�\nte\n\nsanta[!,\n\nsaroesvarasya\n\nbhaktii/l\n\nsaroa-kiltJ4air\n\naniidi-kiila-vivrddhair\n\niitmiinubhava-pratibandhakai r nikhilai/l piipair vimucyante. The Supreme\n\n,.,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0206": "Bhagavad-gita As It Is\n\n178\n\n[Ch. 3\n\nLord, who is known as the yajiia-puru�ap, or the personal beneficiary of\nall sacrifices, is the master of all demigods who serve Him as the different\nlimbs of the body serve the whole. Demigods like Indra, Candra, V arul)a,\n\netc., are appointed officers who manage material affairs, and the Vedas\ndirect sacrifices to satisfy these demigods so that they may be pleased to\nsupply air, light and water sufficiently to produce food grains. When Lord\n\nKnl)a is worshiped, the demigods, who are different limbs of the Lord,\nare also automatically worshiped; therefore there is no separate need to\nworship the demigods. For this reason, the devotees of the Lor d, who are\nin Kr�l)a consciousness, offer food to KJi(ul and then eat-a process which\nnourishes the body spiritually. By such action not only are past sinful\nreactions in the body vanquished, but the body becomes immunized to all\ncontamination of material nature. When there is an epidemic disease, an\nantiseptic vaccine protects a per son from the attack of such an epidemic.\nSimilarly, food\n\noffere d\n\nto Lord Vi�I)U and then taken by us makes us\n\nsufficiently resistant to material affection, and one who is accustomed to\nthis practice is called a devotee of the Lord. Therefore, a person in Kr��a\nconsciousness, who eats only food offered to Krwa, can counteract all\nreactions of past material infections, which are impediments to the progress\nof self-realization. On the other hand, one who does not do so continues\nto increase the volume of sinful action, and this prepares the next body to\nresemble hogs and dogs, to suffer the resultant reactions of all sins. The\nmaterial world is full of contaminations, and one who is immunized by\naccepting prasiidam of the Lord (food offered to Vi��u) is saved\n\nfrom the attack, whereas one who does not do so becomes subj ected\nto contamination.\nFood grains or vegetables are factually eatables. The human being eats\n\ndifferent kinds of food grains, vegetables, fruits, etc., and the animals eat\nthe refuse of the food grains and vegetables, grass, plants, etc. Human\nbeings who are accustomed to eating meat and flesh must also depend on\nthe production of vegetation in order to eat the animals. Therefore, ultimately, we have to depend on the production of the field and not on the\n_,_.\n\nproduction of big factories. The field production is due to sufficient rain\nfrom the ·sky, and such rains are controlled by d emigods like Indra, sun,\nmoon, etc., and they are all servants of the Lord. The Lord can be satisfied\n\nby sacrifices; therefore, one who cannot perform them will find himself in\nscarcity-that is the law of nature. Yajna, specifically the sankirtana-yajna\n\nprescribed for this age, must therefore be performed to save us at least\nfrom scarcity of food supply .\n\nI.,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0207": "11'\n\nKarma-yoga\n\nText 15]\n\nTEXT\n\n179\n\n15\n\n�;ric�� ���� I\n�'l� ;m � q srftf� II�'-\\ II\n\n!!!1'511 I _]j\n\nkarma brahmodbhavam viddhi\nbrahmak§ara-samudbhavam\ntasmat s arv a-ga tam brahrNa\nni ty am yaj iie prati§/hitam\nkarma-work; brahma- V edas ; udbhavam-produced from; viddhi-one\nshould know; brahma-the V edas ; ak§ara -the Supreme Brahman (Personality of Godhead); samudbhavam; directly manifested; tasmat-therefore;\nsarva-gatam-all-pervading; b rahma- Transcendence; nityam-eternally;\nyajiie-in sacrifice; p rat i§thit am - situated .\nTRANSLATION\nRegulated activities are prescribed in the Vedas, and the Vedas are\ndirectly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts\nof sacrifice.\nPURPORT\nYaj ii arth a karma, or the necessity of work for the satisfaction of Kr�pa\n\nonly, is more expressly stated in this verse. If we have to work for the\n\n-\n\nsatisfaction of the yajii a p uru§a , V�pu, then we must find out the direction\nof work in Brahman, or the transcendental Vedas. The Vedas are therefore\ncodes of working directions. Anything performed without the direction of\nthe Vedas is called vikarma, or unauthorized or sinful work. Therefore,\none should always take direction from the Vedas to be saved from the\nreaction of work. As one has to work in ordinary life by the direction of\nthe state, similarly, one has to work under direction of the supreme state\nof the Lord. Such directions in the Vedas are directly manifested from the\nbreathing of the Supreme Personality of Godhead. It is said: asy a mahato\n\nbhiltasya na.Svasitam etad y ad rg-vedo yajur-vedap sama-vedo 'tharvan\ngirasap. \"The four Vedas- namely the .(tg-veda, Yajur-veda, Sama-veda and\n\nA tha rva� veda - are all emanations from the breathing of the great Person­\n\nality of Godhead.\" The Lord, being omnipotent, can speak by breathing\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0208": "<I\n\n��Bhagavad-gita As It Is\n\n180\n\n[Ch. 3\n\nair, as it is confirmed in the Brahma-samhitii, for the Lord has the omnipo­\n\ntence to perform through each of His senses the actions of all other senses.\n\nIn other words, the Lord can speak through His breathing, an d He can\nimpregnate by His eyes. In fact, it is said that He glanced over material\n\nnature and thus fathered all living entities. After creating or impregnating\nthe conditioned souls into the womb of material nature, He gave His\n\nr\n\ndirections in the Vedic wisdom as to how su\n\n<;R conditioned souls can\n\nreturn home, back to Godhead. We should always remember that the con­\n\nditioned souls in material nature are all eager for material enjoyment. But\n\nthe Vedic directions are so made that one can satisfy one's perverted\n\ndesires, then return to Godhead, having finished his so-called enjoyment. It\n\nis a chance for the conditioned souls to attain liberation; therefore the\nconditioned souls must try to follow the process of yajna by becoming\n\nKr�pa conscious. Even those who cannot follow the Vedic injunctions may\n\nadopt the principles of Kr�pa consciousness, and that will take the place of\nperformance of Vedic yajnas, or karmas.\n\n:'\n\nTEXT 16\n\n��d����:l\n�t�P4RR4l(i+i) � �ij'� ����II\nevam pravartitam cakram\n.\n\nniinuvartayatiha ya{l\n\naghiiyur indriyiiriimo\nmogham\n\npiirtha sa jivati\n\nevam-thus prescribed; pravartitam-established by the Vedas; cakram­\n\ncycle; na-does not; anuvartayati-adopt; iha-in this life; ya�-one who;\naghiiyu�-life full of sins; indriya-iiriima�-satisfied in sense gratification;\n\nmogham-useless; piirtha-0 son of Prtha (Aijuna); sa�-one who does so;\njivati-lives.\nTRANSLATION\n\nrj\n\nMy dear A una, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in\nthe senses lives in vain.\n\n'\n\n.l\n\nr\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0209": "Text 17]\n\nKarma-yoga\n\n181\n\nPURPORT\nThe mammonist philosophy of work very hard and enjoy sense gratifica­\n\ntion is condemned herein by the Lord. Therefore, for those who want to\nenjoy this material world, the above-mentioned wcle of performing yajnas\nis absolutely necessary. One who does not follow such regulations is living\n\na very risky life, being condemned more and more. By nature's law, this\n\nhuman form of life is specifically meant for self-realization, in either of the\n\nthree ways-namely karma-yoga, jniina-yoga, or bhakti-yoga. There is no\n\nnecessity of rigidly following the performances of the prescribed yajnas\n\nfor the transcendentalists who are above vice and virtue; but those who are\n\nengaged in sense gratification require purification by the above-mentioned\n\ncycle of yajna performances. There are different kinds of activities. Those\nwho are not Kr�pa conscious are certainly engaged in sensory conscious­\n\nness; therefore they need to execute pious work. The yajna system is\n\nplanned in such a way that sensory conscious persons may satisfy their\n\ndesires without becoming entangled in the reaction of sense-gratificatory\nwork. The prosperity of the world depends not on our own efforts but on\n\nthe background arrangement of the Supreme Lord, directly carried out by\n\nthe demigods. Therefore, the yajnas are directly aimed at the particular\ndemigod mentioned in the Vedas. Indirectly, it is the practice of Kr�pa\n\nconsciousness, because when one masters the performance of yajnas, one\n\nis sure to become Kr�pa conscious. But if by performing yajnas one does\n\nnot become Kr�pa conscious, such principles are counted as only moral\n\ncodes. One should not, therefore, limit his progress only to the point of\nmoral codes, but should transcend them, to attain Kr�pa consciousness.\n\nTEXT 17\n\n4@w:+idffi:ct �IGJ�+\\<1JI� \"fr-fCf: I\n'rl .• :q edf!«t� m ;r � ������\n\nzaal&\n\nyas tv iitma-rotir eva syiid\niitma-trptas ca miinava�\niitmany eva ca santu�tas\ntasya kiiryam na vidyate\nya� one who; tu-but; iitma- rat � - takes pleasure; eva-certainly ; syiit-\n\nremains; iitma- t 1p ta�- self illu m inated ; ca-and; miinava�-a man; iitmani,\n\n-\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0210": "!·\nI\n\n\"\n\nI\n\n' I\n'\n\n[Ch. 3\n\nBhagavad-gita As It Is\n\n182\n\nin himself; eva-only; ca-and; santu§ ta[l -perfectly satiated; tasya-his;\nkaryam-duty; na-does not; vidyate-exist.\n\nI\nI\n\n•\n\n·\ni:\n\nTRANSLATION\n\n�·\n\nA\n\nOne who is, however, taking pleasure in the self, who is illumined in the\nself, who rejoices in and is satisfied with the self only, fully satiated-for\n\nhim there is no duty.\nPURPORT\n\nA person who is fully Kr�J;Ia conscious, and is fully satisfied by his acts\nin Kr�J;Ia consciousness, no longer has any duty to perform. Due to his\nbeing Kr�J;Ia conscious, all impiety within is instantly cleansed, an effect of\nmany, many thousands of yajiia performances. By such clearing of consciousness, one becomes fully confident of his eternal position in relationship with the Supreme. His duty thus becomes self-illuminated by the\ngrace of the Lord, and therefore he no longer has any obligations to the\n\nVedic inj unctions. Such a Kr�J;Ia conscious person is no longer interested in\n\nmaterial activities and no longer takes pleasure in material arrangements\nlike wine, women and similar infatuations.\n\nl\n\nTEXT 18\n\n�·Q� �;n� �� ��;r I\n;r � ri� ���: ����II\nnaiva tasya krtenartho\nnakrteneha kascana\nna casya sarva-bhute�u\nkascid artha-vyapasraya{t\nna-never; eva-certainly; tasya-his; krtena-by discharge of duty;\nartha[t�purpose; na-nor; akrtena-without discharge of duty; iha-in this\nworld; kascana-whatever; na-never; ca-and; asya-of him; sarva-bhute§u\n-in all living beings; kascit-any; artha-purpose; vyapa-asraya[l-taking\nshelter of.\n\nt\nf\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0211": "Text 19]\n\n183\n\nKarma-yoga\nTRANSLATION\n\nA self -realized man has no purpose to fulfill in the discharge of his\nprescribed duties, nor has he any reason not to perform such work. Nor\nhas he any need to depend on any other living\n\nJ>,ting .\n\nPURPORT\nA self-realized man is no longer obliged to perform any prescribed duty,\nsave and except activities in Kr�pa consciousness. Kr�pa consciousness is\nnot inactivity either, as will be explained in the following verses. A Kr�pa\nconscious man does not take shelter of any person-man or demigod.\nWhatever he does in Kr�pa consciousness is sufficient in the discharge of\nhis obligation.\n\nTEXT 19\n\n��: m ctirt � (14114:1� 1\n\n� tYI*I(,.€6� q(+iUOM �If: ������\ntasmiid asakta� satatarh\nkiiryarh karma samiicara\nasakto hy iicaran karma\nparam iipnoti piirn§a�\ntasmiit-therefore; asakta�-without attachment; satatam-constantly;\nkiiryam-as duty; karma-work; samiicara-perform; asakta�-nonattachment; hi-certainly; iicaran-performing; karma-work; param-the Supreme; iipnoti-achieves;piirn§a�-a man.\n\nTRANSLATION\nTherefore, without being attached to the fruits of activities, one should\nact as a matter o f duty; for by working without attachment, one attains\nthe Supreme.\nPURPORT\nThe Supreme is the Personality of Godhead for the devotees, and\n\nliberation for the imp e rs onalist . A person, there for e, acting for Knpa, or in\n\n.!11\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0212": "184\n\nBhagavad-glta As It Is\n\n[Ch. 3\n\nKr�!la consciousness, under proper guidance and without attachment to the\n\nresult of the work, is certainly making progress toward the supreme goal of\n\nlife. Arjuna is told that he should fight in the Battle of Kuruk�etra for the\n\ninterest of Kr�!J.a because Kr�!la wanted him to fight. To be a good man or\na nonviolent man is a personal attachment, but to act on behalf of the\nSupreme is to act without attachment for lb-e result. That is perfect action\n\nI\n\n�\n\nof the highest degree, recommended by the Supreme Personality of\nGodhead, Sri Kr�!J.a. Vedic rituals, like prescribed sacrifices, are performed\nfor purification of impious activities that were performed in the field of\nsense gratification. But action in Kr�!la consciousness is transcendental to\nthe reactions of good or evil work. A Kr�!la conscious person has no attachment for the result but_ acts on behalf of Kr�!la alone. He engages in all\nkinds of activities, but is completely nonattached.\n\nkarmar-aiva hi sarhsiddhim\niisthitii janakiidaya�\nloka-sangraham eviipi\nsampasyan kartum arhasi\nkarmar-ii-by work; eva-even; hi-certainly; sarhsiddhim -p erfection;\n\nasthitii[l -situated ; janaka-iidaya[l-k�ngs like Janaka and others; lokasa ngraham -educating the people in general; eva-also; api-for the sake\n\nof; sampasyan-by considering; kartum-to act; arhasi-deserve.\n\nTRANSLATION\nEven kings like Janaka and others atta ined the perf ectiona l sta ge by\nperformance of prescribed duti es . Theref ore, just for the s ake of educating\nthe people in general, you s hould perform your work.\nPURPORT\nKings like Janaka and others were all self-realized souls; consequently\n\nthey had no obligation to perform the prescribed duties in the Vedas.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0213": "'\n\n\"\n\n'\n\nText 21]\n\n·-;\n\n185\n\nKarma-yoga\n\nNonetheless they performed all prescribed activities just to set examples\n\nfor the people in general. J anaka was the father of Sita, and father-in-law\nof Lord Sri Raina. Being a great devotee of the Lord, he was transcenden­\n\ntally situated, but because he was the King of Mithila (a subdivision of\nBehar province in India), he ha to teach his subjects how to fight right­\n\n�\n\neously in battle. He and his subjects fought to teach people in general that\nviolence is also necessary in a situation where go od arguments fail. Before\n\nthe Battle of Kuruk�etra, every effort was made to avoid the war, even by\n\nthe Supreme Personality of Godhead, ·but the other party was determined\n\nto fight. So for such a right cause, there is a necessity for fighting.\n\nAlthough one who is situated in Kr��a consciousness may not have any\n\ninterest in the world, he still works to teach the public how to live and\nhow to act. Experienced persons in Kr��a consciousness can act in such a\n\np\n\nway that others will follow, and this is ex lained in the following verse.\nTEXT\n\n21\n\n·\n\n�·w.u!f.idij' �a(ij-M:'ftQu �: 1\n� ��st'410i � ����� ll�tll\nyad yad iicarati sre§thas\ntat tad evetaro jana[l\nsa yat pramiiram kurute\nlokas tad anuvartate\nyat-whatever; yat-and\n\nwhichever; iicarati-does he act; sre§tha[l.:_\n\nrespectable leader; tat-that; tat-and that alone; eva-certainly; itara[lcommon; jana[l -person; sa[l-he; yat-whichever; pramiiram-evidence;\nkurute-does perform; loka[l-all the world; tat- that; anuvartate-follow\nin the footsteps.\nTRANSLATION\nWhatever action is performed by a great man, common men follow in\nhis footsteps. And whatever standards he sets by exemplary acts, all the\nworld pursues.\n\nPURPORT\nPeople in general always require a leader who can teach the public by\npractical behavior. A leader cannot teach the public to stop smoking if he\n\nl\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0214": "186\n\nBhagavad-glta As It Is\n\n[Ch. 3\n\nhimself smokes. Lord Caitanya said that a teacher should behave properly\neven before he begins teaching. One who teaches in that way is called\n\niiciirya, or the ideal teacher. Therefore, a teacher must follow the principles\n\nof siiStra (scripture) to reach the common man. The teacher cannot.manu­\n\nfacture rules against the prinljples of revealed scriptures. The revealed\nscriptures, like Manu-samhitii and similar others, are considered the stan­\n\ndard books to be followed by human society. Thus the leader's teaching\n\nI\n\nfollow in the footsteps of great devotees, and that is the way of progress\n\n( '\n\nstate, the father and the school teacher are all considered to be natural\n\nshould be based on the principles of the standard rules as they are practiced\n\nby the great teachers. The Srimad�Bhiigavatam also affirms that one should\n\non the path of spiritual realization. The king or the executive head of a\nleaders of the innocent people in general. All such natural leaders have a\ngreat responsibility to their dependents; therefore they must be conversant\nwith standard books of moral and spiritual codes.\n\nTEXT 22\n\n�\n\n;r it 1fT� ��� f5r! � ftvr 1\n\n:::JLJ::Jitili::J� d � :q �&fUr ����II\nna me piirthiisti kartavyarh\ntri§U loke§u kincana\n\nniinaviiptam aviiptavyam\nvarta eva ca karmar-i\n\nna-none; me-Mine; piirtha-0 son of Prtha; asti-there is; kartavyam­\n\nany prescribed duty; t ri§ u- in the three; loke § u- planetary systems; kiii.cana\n\n-anything; na- no; anaviiptani-in want; aviiptavyam-to be gained; varte\n-engaged; eva- cer tainly; ca-also; karmar-i-in one's prescribed duty.\n\n'-\n\nTRANSLATION\n0 son of Prtha, there is no work prescribed for Me within all the three\nplanetary systems. Nor am I in want of anything, nor have I need to obtain\n\nanything-and yet I am engaged in work.\n\n'1 1\nI\n\nlJ[ .\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0215": "Text 22]\n\nKarma-yoga\n\n187\n\nPURPORT\nThe Supreme Personality of Godhead is described in the Vedic literatures as follows:\n\n�\n\ntam iSvariiriim paramam mahesvaram\ntam devatiiniim paramam ca daivatam\npatim patiniim paramam parastiid\nvidiima devam bhuvanesam i{lyam\nna tasya kiiryam kararam ca vidyate\n\nna tat-samas ciibhyadhikas ca drsyate\npariisya saktir vividhaiva sriiyate\nsvii-bhiiviki jiiiina-bala-k_riyii ca.\n\"The Supreme Lord is the controller of all other controllers, and He is the\ngreatest of all the diverse planetary leaders. Everyone is under His control.\nAll entities are delegated with particular power only by the Supreme Lord;\nthey are not supreme themselves. He is also worshipable by all demigods\nand is the supreme director of all directors. Therefore, He is transcendental\nto all kinds of material leaders and controllers and is worshipable by all.\nThere is no one greater than Him, and He is the supreme cause of all\ncauses.\n\"He does not possess bodily form like that of an ordinary living entity.\nThere is no difference between His body and His soul. He is absolute. All\nHis senses are transcendental. Any one of His senses can perform the action\nof any other sense. Therefore, no one is greater than Him or equal to Him.\nHis potencies are multifarious, and thus His deeds are automatically performed as a natural sequence.\" (SvetiiSvatara Upan�ad 6.7-8)\n\nSince everything is in full opulence in the Personality'of Godhead and is\n\nexisting in full truth, there is no duty for the Supreme Personality of\nGodhead to perform. One who must receive the results of work has some\ndesignated duty, but one who has nothing to achieve within the three\nplanetary systems certainly has no duty. And yet Lord K��a is engaged on\nthe Battlefield of Kurulu}etra as the leader of the k�atriyas because the\nk§atriyas are duty-bound to give protection to the distressed. Although He\nis above all the regulations of the revealed scriptures, He does not do\nanything that violates the revealed scriptures.\n111\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0216": "•\".,\n\n, ...\n\n\"''\n'\n\nBhagavad-glta As It Is\n\n188\n\n[Ch. 3.\n\nTEXT 23\n\n� ri if cret.t � ���n���q: ,\n'l+f et �+t)�et�;:ij- �tn: 1JT� ri�: II�� II\nyadi hy aham na varteyam\n\njiitu karmar-y atandrita[l,\n\nmama vartmiinuvartante\n\nmanu§yii[l, piirtha sarvasa[l,\n\nyadi-if; hi-certainly; aham-1; na-do not; varteyam-thus engage; jiitu\n\n-ever; karmar-i-in the performance of prescribed duties; atandrita [l,-with\ngreat\n\ncare;\n\nmama-My;\n\nvartma-path;\n\nanuvartante-would\n\nfollow;\n\nmanu§yii[l,- all men;piirtha-0 son of Prtha; sarvasa[l,-in all respects.\nTRANSLATION\n\nFor, if I did not engage in work, 0 Partha, cert ainly all men would follow My path.\nPURPORT\nIn order to keep the balance of social tranquility for progress in spiritual\nlife, there are traditional family usages meant for every Civilized man.\nAlthough such rules and regulations are for the conditioned souls and not\nLord Kr�IJ.a, because He descended to establish the principles of religion,\nHe followed the prescribed rules. Otherwise, common men would follow\nin His footsteps because He is the greatest authority. From the Srimad­\n\nBhiigavatam it is understood that Lord Kr�IJ.a was performing all the religious duties at home and out of home, as required of a householder.\n\nTEXT 24\n.J_sA)nDrt\n:J:z:JLI =i.(\n\niArr if� �i �I\n\n��q(•lflf'l¥tt: �: ���\\111\n\nutsideyur ime lokii\nna kuryiim karma ced aham\nsa:nkarasya ca kartii syiim\nupahanyiim imii[l, prajii[l,\n\n·\n\n�\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0217": "� '\n\n..�-\n\nText 24)\n\nKarma-yoga\n\n189\n\nutsideyu[t-put into ruin; ime-all these; lohii�-worlds; na-do not;\nkuryiim-perform; karma-prescribed duties; cet-if; aham-I; sanlwrasyaof unwanted population; ca-and; hartii-creator; syiim-shall be; upahanyiim-destroy; imii�-all these; prajii�-living\n\nentities.\n\nTRANSLATION\nIf I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I\nwould thereby destroy the peace of all sentient beings.\nPURPORT\nVarra-sankara is unwanted population which disturbs the peace of the\ngeneral society. In order to check this social disturbance, there are prescribed rules and regulations by which the population can automatically\nbecome peaceful and organized for spiritual progress in life. When Lord\nKr�Qa descends, naturally He deals with such rules and regulations in\norder to maintain the prestige and necessity of such important performances. The Lord is the father of all living entities, and if the living entities\nare misguided, indirectly the responsibility goes to the Lord. Therefore,\nwhenever there is general disregard of regulative principles, the Lord\nHimself descends and corrects the society. We should, however, note\ncarefully that although we have to follow in the footsteps of the Lord, we\nstill have to remember that we cannot imitate Him. Following and imitating are not on the same level. We cannot imitate the Lord by lifting\nGovardhana Hill, as the Lord did in His childhood. It is impossible for any\nhuman being. We have to follow His instructions, but we may not imitate\nHim at any. time. The Srimad-Bhiigavatam affirms:\n\nnaitat samiicarej jiitu manasiipi hy anisvara�\nvinasyaty iicaran maucjhyiid yathii 'rudro 'bdhijam vi�am\niSvariiram vaca� satyam tathaiviicaritam kvacit\nte§iim yat sva-vaco yuktam buddhimiims tat samiicaret\n\"\"One should simply follow the instructions oi the Lord and His empowered servants. Their instructions are all good for us, a nd any intelligent\n\nperson will p erfo rm them as instructed. However, one should guard against\n\n\\\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0218": "1':..\n\nBhagavad-grta As It Is\n\n190\n\n[Ch. 3\n\ntrying to imitate their actions. One ·should not try to drink the ocean of\n\npoison in imitation of Lord Siva.\" (Bhiig. 10.33.30)\n\nWe should always consider the position of the iSvaras, or those who can\n\nactually control the movements of the sun and moon, as superior. Without\n\nsuch power, one canno t imitate the isvaras, who are superpowerful. Lord\nSiva drank poison to the extent of swallowing an ocean, but if any\n\ncommon man tries to drink even a fragment of such poison, he will be\n\nkilled. There are many psuedo-devotees of Lord Siva who want to indulge\nin smoking giiiijii (marijuana) and similar intoxicating drugs, forgetting\n\nthat by so imitating the acts of Lord Siva they are calling death very near.\nSimilarly, there are some psuedo-devotees of Lord Kr�tta who prefer to\n\nimitate the Lord in His riisa-lilii, or dance of love, forgetting their inability\n\nto lift Govardhana Hill. It is best, therefore, that one not try to imitate the\n\npowerful, but simply follow their instructions; nor should one try to\n\noccupy their posts without qualification. There are so many \"incarnations\"\nof God without the power of the Supreme Godhead.\n\nTEXT 25\n\nWffi'(: Cfi�U� �a:tm q� � � ,\n\ni'tlfttf«t�� ������\nsaktii� karmarr-y avidviimso\nyathii kurvanti bhiirata\nkuryiid vidviims tathiisaktas\ncikir§ur loka-sangraham\n\nsaktii[l-being attached; karmarr-i-prescrihed duties; avidviimsa�-the\n\nignorant; yathii-as much\n\nas;\n\nkurvanti-do it; bhiirata-0 descendant of\n\nBharata; kuryiit-must do; vidviin-the learned; tathii-thus; asakta[l­\n\nwithout attachment; cikir§u[l-desiring to; loka-sangraham-leading the\npeople in general.\n\nTRANSLATION\nAB the ignorant perform their duties with attachment to results, similarly\nthe learned may also act, hut without attachment, for the sake of leading\n\npeople on the right path.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0219": "·1·-\n\nText 26]\n\n191\n\nKarma-yoga\n\nPURPORT\nA person in Kf�pa consciousness and a person not in Kr�pa consciousness are differentiated by different desires. A Kf�pa conscious person does\nnot do anything which is not conducive to development of Kr�pa consciousness. He may even act exactly like the ignorant person, who is to o\nmuch attached to material activities, but one is engaged in such activities\nfor the satisfaction of his sense gratification, whereas the other is engaged\nfor the satisfaction of Kr�pa. Therefore, the Kf�pa conscious person is\nrequired to show the people how to act and how to engage the results of\naction for the purpose of Kr�pa consciousness.\n\nna buddhi-bhedam janayed\najiianarh karma-sanginam\njo§ayet saroa-karma!'-i\nvidvan yukta� samacaran\nna-do\n\nnot;\n\najiiiiniim-of\n\nbuddhi-bhedam-disrupt\n\nthe\n\nintelligence; janayet-do;\n\nthe foolish; karma-sanginiim-attached to fruitive work;\n\njo§ayet-dovetailed; saroa-all; karmii!'-i-work; vidviin-learned; yukta�all engaged; samiicaran-practicing.\n\nTRANSLATION\nLet not the wise disrupt the minds of the ignorant who are attached to\nfruitive action. They should not be encouraged to refrain from work, but\nto engage in work in the spirit of devotion.\nPURPORT\n\nVedaiS ca saroair aham eva vedya�: that is the end of all Vedic rituals.\nAll rituals, all performances of sacrifices, and everything that is put into\nthe Vedas, including all directions for material activities, are meant for\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0220": "understanding Kr��a, who is the ultimate goal of life. But because the\n\nI\n\\\n\n(Ch. 3\n\nBhagavad-g1ta As It Is\n\n192\n\nconditioned souls do not know anything beyond sense gratification, they\nstudy the\n\nVedas to that end. Through sense regulations, however, one is\n\ngradually elevated to Kr��a consciousness. Therefore a realized soul in\n'�\n\nKr��a consciousness should not disturb others in their activities or understanding, but he should act by showing how the results of all work can be\ndedicated to the service of Krwa. The learned Kr��a conscious person may\n\nI\n\nact in such a way that the ignorant person working for sense gratification\n\nI\n�\n\nmay learn how to act and how to behave. Although the ignorant man is not\nto be disturbed in his activities, still, a slightly developed Kr��a conscious\nperson may directly be engaged in the service of the Lord without waiting\nfor other Vedic formulas. For this fortunate man there is no need to follow\nthe Vedic rituals, because in direct Kr��a consciousness one can have all\nI\n\n!.\n\nr\n\nI\n\nthe results simply by following the prescribed duties of a particular person.\n\nTEXT 27\n\n�: fititt+uonf;r gur: Ch+tlfUr ��: 1\n31&S:Id�4'1i!ld'll ��Rffir � 11�\\911\nprakrte� kriyamiiruini\ngur-ai[t kanniir-i sarvasa�\nahankiira-vimiiphiitmii\nkartaham iti manyate\n\n�\n\n�\n\nprakrte�-of material nature; kriyamiir-iini-all being done; gur-a*-by\nthe modes; kannar-i activities; sarvasa[t-all kinds of; ahankara-vimiiphabewildered -by false ego; iitmii-the spirit soul; k a rtii doer ; aham-I; itithus; manyate- thinks.\n-\n\n-\n\nTRANSLATION\n'\n\n! '\n\nThe bewildered spir it soul, under the influence of the three mo des of\nmaterial nature, thinks himself to be the do er of activities, which· are in\nactuality carried out by nature.\nPURPORT\nTwo persons, one in Kr��a consciousness and the other in material consciousness, working on the same level, may appear to be working on the\n\nJi\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0221": ".,\n\nfl-\n\n.\n\n'\n\n,.\n\n\\\n\nText 28]\n\n193\n\nKarma-yoga\n\nsame platform, but there is a wide gulf of differen�e in their respective\npositions. The person in material consciousness is convinced by false ego\nthat he is the doer of everything. He does not know that the mechanism of\nthe body is produced by material nature, which works under the supervision of the Supreme Lord. The materialistic person has no knowledge that\nultimately he is under the control of K�lJ.a. The person in false ,ego takes\nall credit for doing everything independently, and that is the symptom of\nhis nescience. He does not know that this gross and subtle body is the\ncreation of material nature, under the order of the Supreme Personality of\nGodhead, and as such his bodily and mental activities should be engaged\nin the service of Kr�lJ.a, in Kr�lla consciousness. The ignorant man forgets\nthat the Supreme Personality of Godhead is known as Hr�ikesa, or the master of the senses of the material body, for due to his long misuse of the\nsenses in sense gratification, he is factually bewildered by the false ego,\nwhich makes him forget his eternal relationship with Kr�lJ.a.\n\nTEXT 28\n\n(I*1 nlt! '4tl\n\nill� gul':fi�nlll'Ttflif: I\njiUff ·� � � lf� ;r � ������\ntattvavit tu mahii-biiho\ngu'[la-karma-vibhiigayo�\ngu'[lii gu'{le�u vartanta\niti matvii na sajjate\ntattvavit-the knower of the Absolute Truth; tu-but; mahii-biiho-0\nmighty-armed one; gu'{l a-karma- works under material influence; vibhiigayo�-differences; gupii�-senses; gup.e§u- in sense gratification; vartantebeing\n\nengaged; iti-thus;\n\nm atvii-thinking;\n\nna- never; sajjate- becomes\n\nattached.\n\nTRANSLATION\nOne who is in knowledge of the Absolute Truth, 0 mighty-armed, does\nnot engage himself in the senses and sense gratification, knowing well the\ndifferences between work in devotion and work for fruitive results.\n\n/\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0222": "Bhagavad-gita As It Is\n\n194\n\n[Ch. 3\n\nPURPORT\nThe knower of the Absolute Truth is convinced of his awkward position\nin material association. He knows that he is part and parcel of the Supreme\nPersonality of Godhead, Kr�pa, and that his position should not be in the\nmaterial creation. He knows his real identity as part and parcel of the Su­\n\npreme, who is eternal bliss and knowledge, and he realizes that somehow\n\nor other he is entrapped in the material conception of life. In his pure\nstate of existence he is meant to dovetail his activities in devotional service\n\nto the Supreme Personality of Godhead, Kr�pa. He therefore engages him­\n\nself in the activities of Krwa consciousness and becomes naturally unattached to the activities of the material senses, which are all circumstan­\n\ntial and temporary. He knows that his material condition of life is under\n\n�\n\nthe supreme control of the Lord; consequently he is not disturbed by all\nkinds of material reactions, which he considers to be the mercy of the Lord.\nAccording to Srimad-Bhiigavatam, one who knows the Absolute Truth in\n\nthree different features-namely Brahman, Paramatma, and the Supreme\nPersonality of Godhead-is called tattvavit, for he knows also his own\n\nfactual position in relationship with the Supreme.\n\nTEXT 29\n\n�\n;.�\n:.u11s.•aa::sa: �\"'.-g gUJl1i'I'{JI\n\naJ:z.\n\nQr;r;j���) 1RI·t��Fr;ij Ff:q[�ll � � ll\nprakrter gupa-sarhmii-{lhii[l\nsajjante gur-a-karmasu\n\ntiin akrtsna-vido mandan\n\nkrtsna-vin na viciilayet\n\nprakrte[l-impelled by the material modes; gur-a-sarhmii-{lhii[l-befooled\n\nby material identification; sajjante-become engaged; gupa-karmasu-in\n\nmaterial activities; tiin-all those; akrtsna-vida�-persons with a poor fund\nof knowledge; mandan-lazy to understand self-realization; krtsna-vit-one\n\nwho is in factual knowledge; na-may not; viciilayet-try to agitate.\n\nTRANSLATION\nBewildered by the modes of material nature, the ignorant fully engage\nthemselves in material activities and become attached. But the wise should\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0223": "Text 30]\n\nKarma-yoga\n\n195\n\nnot unsettle them, although these duties are in ferior due to the performers'\nlack of knowledge.\nPURPORT\nPersons who are unknowledgeable falsely identify with gross material\nconsciousness and are full of material designations. This body is a gift of\nthe mat�rial nature, and one who is too much attached to the bodily\nconsciousness is called mandan, or a lazy person without understanding of\nspirit soul. Ignorant men think of the body as the self; bodily connections\nwith others are accepted as kinsmanship; the land in which the body is\nobtained is the object of worship; and the formalities of religious rituals\nare considered ends in themselves. Social work, nationalism, and altruism\nare some of the activities for such materially designated persons. Under\nthe spell of such designations, they are always busy in the material field;\nfor them spiritual realization is a myth, and so they are not interested.\nSuch bewildered persons may even be engaged in such primary moral\nprinciples of life as nonviolence and similar materially benevolent work.\nThose who are, however, enlightened in spiritual life, should not try to\nagitate such materially engrossed persons. Better to prosecute one's own\nspiritual activities silently.\nMen who are ignorant cannot appreciate activities in Kr�pa consciousness, and therefore Lord Kr�pa advises us not to disturb them and simply\nwaste valuable time. But the devotees of the Lord are more kind than the\nLord because they understand the purpose of the Lord. Consequently they\nundertake all kinds of risks, even to the point of approaching ignorant men\nto try to engage them in the acts of Kr�pa consciousness, which are absolutely necessary for the human being.\n\nTEXT 30\n\n� �tfilr Ch+i)fUI �·��P:.tff���(1(lT I\nl\"'n •xPI E\"\\ � � '{ffi �\"lRCr Ff-�n 11 � o II\nmayi saroiir-i karmar-i\nsannyasyiidhyiitma-ce tasii\nniriisir nirmamo bhutvii\nyudhyasva vigata-jvara[l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0224": "Bhagavad-g!ta As It Is\n\n196\n\n[Ch. 3\n\nmayi-unto Me; sarvavi-all sorts of; karmavi-activities; sannyasyagiving up completely; adhyatma-with full knowledge of the self; cetasaconsciousness;\nownership;\n\nnirasQl-without\n\nbhutva-so\n\ndesire for profit;\n\nnirmama�-without\n\nbeing; yudhyasva-fight; vigata-jvara�-without\n\nbeing lethargic.\n\nTRANSLATION\nTherefore, 0 ArjWla, surrendering all your works unto Me, with mind\nintent on Me, and withoutc desire for gain and. free from egoism and\nlethargy, fight.\nPURPORT\nThis verse clearly indicates the purpose of the Bhagavad-gita. The Lord\ninstructs that one has to beeome fully Kr��a conscious to discharge duties,\nas if in military discipline. Such an injunction may make things a little\ndifficult; nevertheless duties must be carried out, with dependence on\nKr��a, because that is the constitutional position of the living entity. The\nliving entity cannot be happy independent of the cooperation of the\nSupreme Lord because the eternal constitutional position of the living\nentity is to become subordinate to the desires of the Lord. Arjuna was,\n\ntherefore, ordered by Sri Kr��a to fight as if the Lord were his military\ncommander. One has to sacrifice everything for the good will of the\nSupreme Lord, and at the same time discharge prescribed duties without\nclaiming proprietorship. Arjuna did not have to consider the order of the\nLord; he had only to execute His order. The Supreme Lord is the Soul of\nall souls; therefore, one who depends solely and wholly on the Supreme\nSoul without personal consideration, or in other words, one who is fully\n\nKrgta conscious, is called adhyatma-cetasa. Nirasi{l means that one has to\nact on the order of the master. Nor should one ever expect fruitive results.\nThe cashier may count millions of dollars for his employer, but he does not\nclaim a cent for himself. Similarly, one has to realize that nothing in the\nworld belongs to any individual person, but that everything belongs to the\nSupreme Lord. That is the real purport of mayi, or unto Me. And when\nI\n\nl\n\none acts in such Kr��a consciousness, certainly he does not claim proprie­\n\nI\n\ntorship over anything. This consciousness is called nirmama, or nothing is\nmine. And, if there is any reluctance to execute such a stern order which\n\n·r\n\nis without consideration of so-called kinsmen in the bodily relationship,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0225": "197\n\nKarma-yoga\n\nText 31]\n\nthat reluctance should be thrown off; in this way one may become\n\nvigata-jvara, or without feverish mentality or lethargy. Everyone, according\nto his quality and position, has a particular type of work to discharge, and\nall such duties may be discharged in Krwa consciousness, as described\nabove. That\n\nwill lead one to the path of liberation.\nTEXT 31\n\n� if l«r� M t4��RmRr lff.m: I\n�4Jtt�)sij�it Rt JA�!f�\"ijsftf��:tt � � ll\n...\n\nye me matam idam nityam\nanuti�thanti manava[l,\nsraddhavanto 'nasi], yanto\nmucyante te'pi karmabhi[l,\n\nj\n\nye-those; m e-M y; matam-in unctions; idam-this; nityam-eternal\n\na\n[l,\n\n[l,\n\nfunction; anuti�tha n t i-execute regularly; m nava -humankind; sraddha­\n\n[l,\n\nvanta -with faith and devotion; anas il yanta -w ithout envy; mucyante­\n\n[l, from the bondage of\n\nbecome free; te-all of them; ap i-even; ka rm abhi\n\n-\n\nthe law of fruitive action.\n\nTRANSLATION\nOne who executes his duties acoording to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage\nof fruitive actions.\nPURPORT\n\nj\n\nThe in unction of the Supre me Personality of Godhead, Kr��a, is the\n\nessence of all Vedic wisdom, and therefore is eternally true without excep­\n\ntion. As the Vedas are eternal, so this truth of Kr��a consciousness is also\n\nj\n\neternal. One should have firm faith in this in unction, without envying the\nLord. There are many philosophers who write comments on the Bhag(lvad­\n\ngita but have no faith in Kr��a. They will never be liberated from the\nbondage of fruitive action. But an or di nary man with firni faith in the\n\nj\n\neternal in unctions of the Lord, even though unable to execute such orders,\nbecomes li berated from the bondage of the law of karma. In the beginn ing\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0226": "198\n\n[Ch. 3\n\nBhagavad-gitii As It Is\n\nof KnQ.a consciousness, one may not fully discharge the injunctions of the\nLord, but b�ause one is not resentful of this principle and works sincerely\nwithout consideration of defeat and hopelessness, he will surely be promoted to the stage of pure Kr�Q.a consciousness.\n\nTEXT 32\n\nit ���� •ur.(f if ��I\n�f(ijiPctf.t ;m��: tl��lt\nye tv etad abhyasuyanto\nnanut4thanti me matam\nsaroa-jiiiina-vimuphiims tan\nviddhi na§tan acetasa�\n\n)\n\nye-those; tu-however; etat-this; abhyasuyanta�-out o� envy; na-do\nan uti§than ti- regularly perform; me-My; matam--inj uncti on ; saroajii an a-all sorts of knowledge; vim uphan-perfectly befooled; tan-they\nare; viddhi-know it well; na §tiin-all ruined; ac e tasa � without Kr�J).a\nnot;\n\n-\n\nconsciousness.\n\nTRANSLATION\nBut those who, out of e nvy, disregard these teachings and do not practice them regularly, are to be considered bereft of all know ledge, be fooled,\nand doomed to ignorance and bondage.\n\nPURPORT\nThe flaw of not being Kr�Q.a conscious is clearly stated herein. As there\nis punishment for disobedience to the order of the supreme executive\n\ni\n\nf\n\n'\n\nl\n\nhead, so there is certainly punishment for the disobedience of the order of\nthe Supreme Personality of Godhead. A disobedient person, however great\nhe may be, is ignorant of his own self, of the Supreme Brahman, and\nParamatma and the Personality of Godhead, due to a vacant heart. Therefor there is no hope of perfection of life for him.\n\nTEXT 33\n\nt\nI\n\n·I\n,\\\n\n·�� � �: Sl'ti�\";:rctrw:rflr 1\nqft��f;m:: �Efif(6q� ������\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0227": "Text 34]\n\nKarma-yoga\n\n199\n\nsadrsam ce�tate svasyap\nprakrter jfianavan api\nprakrtim yijnti bhatani\nnigrahah kim kar4yati\nsadrsam-accordingly;\n\nce1tate-tries;\n\nsvasyap-in one's ·own\n\nnature;\n\nprakrtep-modes; jfianavan-the learned; api-although; prakrtim-nature;\nyanti-undergo; bhatani-all living entities; nigrahap-suppression; kimwhat; kari1yati-can do.\n\nTRANSLATION\nEven a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?\nPURPORT\nUnless one is situated on the transcendental platform of K�pa consciousness, he cannot get free from the influence of the modes of material\n\nnature, as it is confirmed by the Lord in the Seventh Chapter (7 .14 ). There­\n\nfore, even for the most highly educated person on the mundane plane, it is\nimpossible to get out of the entanglement of maya simply by theoretical\nknowledge, or by separating the soul from the body. There are many socalled spiritualists· who outwardly pose to be advanced in the science, but\ninwardly or privately are completely under the particular modes of nature\nwhich they are unable to surpass. Academically, one may be very learned,\nbut because of his long association with material nature, he is in bondage.\n\nK�pa consciousness helps one to get out of the material entanglement,even though one may be engaged in his prescribed duties. Therefore, without being fully in Kr�pa consciousness, no one should suddenly give up his\n\nprescribed duties and become a so-called yogi or transcendentalist artificially. It is better to be situated in one's position and to try to attain Kr�pa\nconsciousness under superior training. Thus one may be freed from the\nclutches of maya.\n\nTEXT 34\n\nu;J\\4�f.�q4t'1Tif urr(tiT otfct Rcfij\\- I\n(A� E(fil'41•1:;i:W\\ � qftqf;�' 11�\\111\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0228": ",\n\nt,\n\n'\n\n.\n\n,\n\nBhagavad-gita As It Is\n\n200\n\n[Ch. 3\n\nindriyasyendriyasyiirthe\nriiga-dve§aU vyavasthitau\ntayor na vasam iigacchet\ntau hy asya paripanthinau\nindriyasya-of the senses; indriyasya a rthe-in the sense objects; ragaattachment; dve§au-also in detachment; vyavasthitau-put under regulations; ta yo�\n\n-\n\nof them; na-never; vasam-control; iigacchet-one should\n\ncome; tau-those; hi-certainly are; asya-his; paripanthinau-stumbling\nblocks.\n\nTRANSLATION\nAttraction and repulsion for sense objects are fel t by embodied beings, '\nbut one should not fall under the control of senses and sen se objects\nbecause they are stumbling blocks on the path of sel f-realization.\nPURPORT\nThose who are in Kr�tta consciousness are naturally reluctant to engage\nin material sense gratifications. But those who are not in such consciousness should follow the rules and regulations of the revealed scriptures.\nUnrestricted sense enjoyment is the cause of material encagement, but one\nwho follows the rules and regulations of the revealed scriptures does not\nbecome entangled by the sense objects. For example, sex enjoyment is a\nnecessity for the conditioned soul, and sex enjoyment is allowed under the\nlicense of marriage ties. For example, according to scriptural injunctions,\none is forbidden to engage in sex relationships with any women other than\none's wife. All other women are to be considered as one's mother. But, in\n,-\n\nspite of such injunctions, a man is still inclined to have sex relationships\nwith other women. These propensities are to be curbed; otherwise they\nwill be stumbling blocks on the path of self-realization. As long as the\nmaterial body is there, the necessities of the material body are allowed, but\nunder rules and regulations. And yet, we should not rely upon the control\nof such allowances. One has to follow those rules and regulations, unattached to them, because practice of sense gratifications under regulations\nmay also lead one to go astray-as much as there is always the chance of an\naccident, even on the royal roads. Although they may be very carefully\nmaintained, no one can guarantee that there will be no danger even on the\nsafest road. The sense enjoyment spirit has been current a very long, long\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0229": "1··\n\nI,\n\n,_\n\nKarma-yoga\n\nText 35]\n\n201\n\ntime, owing to material association. Therefore, in spite of regulated sense\nenjoyment, there is every chanc.e offalling down; therefore any attachment\n\nj\n\nfor regulated sense en oyment must also be avoided by all means. But\naction in the loving service of Kr�va detaches one from all kinds of sensory\n\nactivities. Therefore, no one should try to be detached from Kr�pa con·\n\nsciousness at any stage of life. The whole purpose of detachment from all\nkinds of sense attachment is ultimately to become situated on the platform\nof Kr�va consciousness.\n\nTEXT 35\n\n�� fet�: ��l�('Et�ffijll_ I\n� � �: ��1 +r�: 11�'-\\11\nsreyiin sva-dharmo vigurta�\npara-dharmiit svanu§thitiit\nsva-dharme nidhanam srey�\npara-dharmo bhayiivaha�\ns reyiin-far better; sva-dharma�-one's prescribed duties; v igu rta�-even\nfaulty; para-dharmiit-from duties mentioned for others; svanu§thitiitthan perfectly done; sva-dharme-in one's prescribed duties; nidhanamdestruction; sreya�-better; pa ra-dharma�- duties prescribed for others;\n\nbhaya-iivaha�- d a ngerous.\nTRANSLATION\nIt is far better to discharge one's prescribed duties, even though they\nmay be faulty, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to\nfollow another's path is dangerous.\nPURPORT\nOne should therefore discharge his prescribed duties in full Kr�pa consciousness rather than those prescribed for others. Prescribed duties complement one's psychophysical condition, under the spell of the modes of\nmaterial nature. Spiri tual duties are as ordered by the spiritual master, for\nthe transcendental service of Kf�pa. But both m aterially or spiritually , one\n\n'l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0230": ".Bhagavad-giti As It Is\n\n202\n\n[Ch. 3 .\n\nshould stick to his prescribed duties even up to death, rather than imitate\nanother's prescribed duties. Duties on the spiritual platform and duties on\nthe material platform may be different, but the principle of following the\nauthorized direction is always good for the performer. When one is under\nthe spell of the modes of material nature, one should follow the prescribed\nrules for particular situations and should no.t imitate others. For example,\na briihmapa, who is in the mode of goodness, is nonviolent, whereas a\n\nI\n\nkfatriya, who is in the mode of passion, is allowed to be violen't. As such,\n\nI\n\nfor a k1atriya it is better to be vanquished following the rules of violence\nthan to imitate a briihmapa who follows the principles of nonviolence.\nEveryone has to cleanse his heart by a gradual process, not abruptly. How­\n\nr·\n\never, when one transcends the modes of material nature and is fully\n\nsituated in K\":pa consciousness, he can perform anything and everything\nunder the direction of the bona fide spiritual master. In that complete\nstage of Kr�:pa consciousness, the k1atriya may act as a briihmapa, or a\nbriihmapa may act as a k1atriya. In the transcendental stage, the distinctions of the material world do not apply. For example, Visvimitra was\noriginally a k1atriya, but later on he acted as a briihmana, whereas\nPara8urama was a briihm ap a but late r on he acted as a k§atriya. Being\ntranscendentally situated, they could do so; but as long as one is on the\nmaterial platform, he must perform his duties according to the modes of\n.\n\n,\n\nmaterial nature. At the same time, he must have a full sense of Kw;ta\nconsciousness.\n\nTEXT 36\n\n��I\n3{� � �1\"� q\"Tq �m �\": 1\n...... -·-·�en� il�l�q���n ������\n\nI\nl\n;d\n\n.\n\n.\n\narjuna uviica\natha kena prayukto 'yam\npiipam carati piiru§a�\nanicchann api viir§!teya\nbalad iva niyojita�\narjuna� uviica-Aijuna said; atha-hereafter; kena-by what;prayukt�impelled; ayam-one; papam-sins; carati-acts;piiru�a�-a man; anicchan-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0231": "Text 37)\n\n203 .\n\nKarma-yoga\n\nwithout desiring; api-although; var§peya-0 descendant of Vr�r;ri; baliitby force; iva-as if; n iyoji tap - engage d.\n'\n\nTRANSLATION\nArjuna said: 0 descendant of Vnpi, by what is one impelled to sinful\nacts, even unwillingly, as if engaged by force?\n\nPURPORT\nA living entity, as part and parcel of the Supreme, is originally spiritual,\npure, and free from all material contaminations. Therefore, by nature he is\nnot subjected to the sins of the material world. But when he is in contact\nwith the material nature, he acts in many sinful ways without hesitation,\nand sometimes even against his will. As such, Arjuna's question to Kr�J;ta is\nvery sanguine, as to the perverted nature of the living entities. Although the\n. living entity sometimes does not want to act in sin, he is still forced to act.\nSinful actions are not, however, impelled by the Supersoul within, but are\ndue to another ca us e , as the Lord explains in the next ve rse.\n\nTEXT 37\n\n�qt:qJ\n\n� � �N � ��!}IJf('(f!�: I\n\n�{T� �{(q(t¥4( fbl�w:tf't{�ll�\\911\nsri bhagaviin uviica\nkama e�a krodha e�a\nrajogupa-samudbhava�\nmahii-sano mahii-piipmii\nviddhy enam iha vairiram\n\nsri bhagaviin uviic a- th e Personality of Godhead said; kiima�-l ust; e§a�\n\n-all these; k rodhaft- wrath; efap-all these; rajo-gupa- the mode of passion;\nsamudb hav�-born of; mahii-san�- all-devouring; mahii-piipmii- greatly\nsinful; viddhi-know; enam-this; iha-in the material world; vairipamgreatest enemy.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0232": "t'\n\n204\n\nBhagavad-gita As It Is\n\n[Ch. 3\n\nTRANSLATION\nThe Blessed Lord said: It is lust only, Arjuna, which is born of contact\nwith the material modes of passion and later transformed into wrath, and\nwhich is the all-devouring, sinful enemy of this world.\nPURPORT\nWhen a living entity comes in contact with the material creation, his\neternal love for Kr�l).a is transformed into lust, in association with the mode\nof passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into\nyogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is\ntransformed into illusion, and illusion continues the material existence.\nTherefore, lust is the greatest enemy of the liVing entity, and it is lust only\nwhich induces the pure living entity to remain entangled in the material\nworld. Wrath is the manifestation of the mode of ignorance; these modes\nexhibit themselves as wrath and other corollaries. If, therefore, the modes\nof passion, instead of being degraded into the modes of ignorance, are elevated to the modes of goodness by the prescribed method of living and\n\na cting, then one can be saved from the degradation of wrath by spiritual\nattachment.\nThe Supr�me Personality of Godhead expanded Himself into many for\n\nHis ever-increasing spiritual bliss, and the living entities are parts and parcels\n\nof this spiritual bliss. They also have partial independence, but by misuse\n\nof their independence, when the service attitude is transformed into t he\n\npropensity for sense enjoyment, they come under the sway of lust. This\nmaterial creation is created by the Lord to give a facility to the conditioned\nsouls to fulfill these lustful propensities, and when they are completely\n\nbaffled by prolonged lustful activities, the living entities begin to inquire\n\nabo!Jt their real position.\nThis inquiry is the beginning of the Vediinta-sutras, wherein it is said,\n\nathiito brohma-jijiiiisii: one should inquire into the Supreme. And the Supreme is defined in Srimad-Bhiigavatam as janmiidyasya yato 'nvayiid\n\nitarata.S ca, or, \"The origin of everything is the Supreme Brahman.\"\nTherefore, the origin of lust is also in the Supreme. If, therefore, lust is\ntransformed into love for the Supreme, or transformed into Kr�pa consciousness-or, in other words, desiring everything for Kr�!la -t hen both\n\nlust and wrath can be spiritualized. Hanumah, the great servitor of Lord\nRama, eng age d his wrath upon his enemies for the satisfaction of the Lord.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0233": "205 .\n\nKarma-yoga\n\nText 38]\n\nTherefore, lust and wrath, when they are employed in Kr�Q.a consciousness;\nbecome our friends instead of our enemies.\n\nTEXT 38\n\nl\"'-;uft41.1{1 ��� � :q- 1\n�P-I\"R�... ,�m 1T�� ij-�a:ftlt€14:1 ������\ndhiimeniivriyate vahnir\nyathiidarso malena ca\nyatholbeniivrto garbhas\ntathii tenedam iivrtam\ndhiimena-by smoke; a v riyate- covered; vahni[l-fire; yatha-j ust as;.\nadarsa�-mirror; malena-by dust; ca�also; yathii just as; ulbena-by the\nwomb; avrta� - is covered; garbh� - embryo ; tatha- so; tena-by that lust;\n-\n\nidam- this; iivrtam-is -�vered.\nTRANSLATION\nAs fire is covered by smoke, as a mirror is covered by dust, or as the\nembryo is covered by the womb, similarly, the living entity is covered by\ndif ferent degrees of this lust.\nPURPORT\nThere are three degrees of covering of the living entity by which his\npure consciousness is obscured. This covering is but lust under different\nmanifestations like smoke in the fire, dust on the mirror, and the womb\nabout the embryo. When lust is compared to smoke, it is understood that\nthe fire of the living spark can be a little perceived. In other words, when\nthe living entity exhibits his �Q.a consciousness slightly, he may be likened\nto the fire covered by smoke. Although fire is n ecessary where there is\nsmoke, there is no overt manifestation of fire in the early stage. This\nstage is like the beginning of Kr�Q.a consciousness. The dust on the mirror\nrefers to a cleansing process of the mirror of the mind by so many spiritua l\nmethods. The best process is to chant the holy names of the Lord. The\nembryo covered by the womb is an analogy illustrating a helpless position,\n_\n\n,\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0234": "Bhagavad-glta As It Is\n\n206\n\n[Ch. 3\n\nfor the child in the womb is so helpless that he cannot even move. This\nstage of living condition can be compared to that of the trees. The trees are\nalso living entities, but they have been put in such a condition of life by\nsuch a great exhibition of lust that they are almost void of all consciousness. The covered mirror is compared to the birds and beasts, and the\nsmoke covered fire is compared to the human being. In the form of a\nhuman being, the living entity may revive a little Kr�:pa consciousness, and,\nif he makes further development, the fire of spiritual life can be kindled in\nthe human form of Jife. By careful handling of the smoke in the fire, the\nfire can be made to blaze. Therefore the human form of life is a chance for\nthe living entity to escape the entanglement of material existence. In the\nhuman form of life, one can conquer the enemy, lust, by cultivation of\nKr�:pa consciousness under able guidance.\n\nTEXT 39\n\n3TTFf �lwt'ftij ;r �I f;!;(r m:r�fturr I\n\n'irrrr a..�Lih; •:narlm u .:b :q Jl � � 11\n\na \"; :c:\n\niivrtarh jiiiinam etena\njiiiinino nitya-vairir-ii\nkiima-riiper-a kaunteya\ndu§piireriinalena ca\niivrtam-covered; jiiiinam-pure consciousness; etena-by this; jiiiininafl,of the knower; n itya-vairir-ii-eternal enemy; kiima-riiper-a-in the form of\nlust; kaunteya-0 son of Kunti; du§piirer-a-never to be satisfied; analenaby the fire; ca-also.\n\nTRANSLATION\nThus, a man's pure consciousness is covered by his eternal enemy in the\nform of lust, which is never satisfied and which burns like fire.\nPURPORT\n\nIt is said in the Manu-smrti that lust cannot be satisfied by any amount\nof sense enjoyment, just as fire is never extinguished by a constant supply\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0235": "·-l\nText 40]\n\n-\n\nKarma yoga\n\n207\n\nof fuel. In the material world, the center of all activities is sex, and thus\nthis material world is called maithunya-iigiira, or the shackles of sex life. In\nthe ordinary prison house, criminals are kept within bars; similarly, the\ncriminals who are disobedient to the laws of the Lord are shackled by sex\nlife. Advancement of material civilization on the basis of sense gratification\nmeans increasing the duration of the material existence of a living entity.\nTherefore, this lust is the symbol of ignorance by which the living entity\nis kept within the material world. While one enjoys sense gratification, it\nmay be that there is some feeling of happiness, but actually that so-called\nfeeling of happiness is the ultimate enemy of the sense enjoyer.\n\nTEXT 40\n\nu;�����'\n�� f44fh1t1taq �II'1¥41'lttf ( rnt{q II \\l o II\nindriyiipi mano buddhir\nasyiidhi §!hiinam ucyate\netair vimohayaty e§a\njiiiinam iivrtya dehinam\nindriyiipi-the senses; mana[l\n\n-\n\nthe mind; buddhi[l-the intelligence; asya\n-of the lust; adh i § !hiina m- sitting place; ucyate-called; etai [l-by all these;\n\nvimohayati -bewilders; e§a{l-of this; jiiiinam-knowledge; iivrtya-covering; dehinam-the embodied.\nTRANSLATION\nThe senses, the mind and the intelligence are the sitting places of this\nlust, which veils the real knowledge of the living entity and bewilders him.\nPURPORT\nThe enemy has captured different strategic positions in the body of the\nconditioned soul, and therefore Lord K�!J.a is giving hints of those places,\nso that one who wants to conquer the enemy may know where he can be\nfound. Mind is the center of all the activities of the senses, and thus the\nmind is the reservoir of all ideas of sense gratification; and, as a result, the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0236": "I\n\nr\n\nBhagavad-glta As It Is\n\n208\n\n[Ch. 3\n\nmind and the senses become the repositories of lust. Next, the intelligence\ndepartment becomes the capital of such lustful propensities. Intelligence is\n\nthe immediate next-door neighbor of the spirit soul. Lusty intelligence influences the spirit soul to acquire the false ego and identify itself with\n\nmatter, and thus with the mind and senses. The spirit soul becomes addicted to enjoying the material senses and mistakes this as true happiness.\nThis false identification of the spirit soul is very nicely explained in the\n\nS rimad-Bhiigavatam:\n\nyasyiitma-buddhifl, kurape tri-dhiituke\nsva-dhift kalatriidi§u bhauma idyadhift\nyat-tirtha-buddhifl, salite na karhicij\nj ane§v abhijiie§u sa eva gokharaf.l.\n\ni\n\n\"A human being who identifies this body made of three elements with his\n\nself, who considers. the by-products of the body to be his kinsmen, who\n\nconsiders the land of birth as worshipable, and who goes to the place of\npilgrimage simply to .take a bath rather than meet men of transcendental\nknowledge there, is to be considered as an ass or a cow.\"\n\nTEXT 41\n\n(14fi=EttfllP�IOfiiG.i Att+tt lffif�ll I\nq('•'4ilt � ir.t�rWlfel�IWlWli�Wl( II \\J �II\ntasmiit tvam indriyary iidau\nniyamya bharatar§abha\npiipmiinarh prajahi hy enarh\njniina-vijniina-niisanam\ntas miit- therefore; tvam - you ; i nd riyii r i- senses; adau-in the beginning;\nniyamya-by regulating; bharatar�abha-0 chief amongst the descendants\nof Bharata; piipmii nam-the great symbol of sin; p rajahi- curb; hi-certain­\n\nly; enam- this; jfiii.na-knowledge; vijn iina- scientific knowledge of the pure\n\nsoul; niisanam-destroyer.\n\nTRANSLATION\nTherefore, 0 Aijuna, best of the Bharatas, in the very beginning curb\nthis great symbol of sin [lust] by regulating the senses, and slay this\ndestroyer of knowledge and self-realization.\n\n: f'\n\\\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0237": "Text 42]\n\nKarma-yoga\n\n209\n\nPURPORT\nThe Lord advised Arjuna to regulate the senses from the very beginning\n\nso that he could curb the greatest sinful enemy, lust, which destroys the\nurge for self-realization, and specifically, knowledge of the self. ]iiiinam\n\nrefers to knowledge of self as distinguished from non-self, or,,in other\n\nwords, knowledge that the spirit soul is not the body. Vijiiiinam refers to\nspecific knowledge of the spirit soul and knowledge of one's constitutional\nposition and his relationship to the Supreme Soul. It is explained thus\n\nin the Srimad-Bhiigavatam: jiiiinam parama-guhyam me yad-vijiiiinasamanvitam/sarahasyam tad-angam ca grhiina gaditam mayii: \"The know­\n\nledge of the self and the Supreme Self is very confidential and mysterious,\n\nbeing veiled by miiyii, but such knowledge and specific realization can be\n\nunderstood if it is explained by the Lord Himself.\" Bhagavad-gitii gives us\n\nthat knowledge, specifically knowledge of the self. The living entities are\nparts and parcels of the Lord, and therefore they are simply meant to serve\n\nthe Lord. This consciousness is called Kr�JJ.a consciousness. So, from the\nvery beginning of life one has to learn this Kr�JJ.a consciousness, and thereby\n\none may become fully Kr�JJ.a conscious and act accordingly.\n\nLust is only the perverted reflection of the love of God which is natural\nfor every living entity. But if one is educated in Kr�:p.a consciousness from\n\nthe very beginn�ng, that natural love of God cannot deteriorate into lust.\n\nWhen love of God deteriorates into lust, it is very difficult to return to the\nnormal condition. Nonetheless, Kr�JJ.a consciousness is so powerful tha,t\n\neven a late beginner can become a lover of God by following the regulative\n\nprinciples of devotional service. So, from any stage of life, or from the\ntime of understanding its urgency, one can begin regulating the senses in\n\nKr�:p.a consciousness, devotional service of the Lord, and turn the lust into\n\nlove of Godhead-the highest perfectional stage of human life.\n\nTEXT\ns\n\nPs 11 o f::lo\n\nIEBBs\n\n42\n\nq(IOtJ ltRP� +t(: � l{WJ: J\n\nm �1 R: q(<��a �: II ��H\nindriyii\"{li parii\"{ly iihur\nindriyebhya� pararh mana�\nmanasas tu parii buddhir\nyo buddhe� paratas tu sa�\n\nj\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0238": "210\n\nBh agavad g]ta As It Is\n-\n\n[Ch\n\n_\n\n3.\n\nindriyiiri-senses; pariiri-superior; iihul)-is said; indriyebhyal)- more\nthan the senses; param-superior; mana!)-the mind; manasal)-more than\nthe mind; tu-also; para-superior; buddhil)-intelligence;yal)-one which;\nbuddhel)-more than the intelligence;paratal)-superior; tu-b�t; sal)-he.\nTRANSLATION\nThe working senses are superior to dull matter; mind is higher than the\nsenses; intelligence is still higher than the mind; and he [the soul] is even\nhigher than the intelligence.\nPURPORT\nThe senses are different outlets for the activities of lust. Lust is reserved\nwithin the body, but it is given vent through the senses. Therefore, the\nsenses are superior to the body as a whole. These outlets are not in use\nwhen there is superior consciousness, or Kr�:v.a consciousness. In Kr�:pa\nconsciousness the soul makes direct connection with the Supreme Personality of Godhe�d; therefore the bodily functions, as described here,\nultimately end in the Supreme Soul. Bodily action means the functions of\nthe senses, and stopping the senses means stopping all bodily actions. But\nsince the mind is active, then, even though the body may be silent and at\nrest, the mind will act-as it does during dreaming. But, above the mind\nthere is the determination of the intelligence, and above the intelligence is\nthe soul proper. If, therefore, the soul is directly engaged with the Supreme,\nnaturally all other subordinates, namely, the intelligence, mind and the\nsenses, will be automatically engaged. In the Katha Upan�ad there is a\npassage in which it is said that the objects of sense gratification are superior\nto the senses, and mind is superior to the sense objects. If, therefore, the\nmind is directly engaged in the service of the Lord constantly, then there\nis no chance of the senses becoming engaged in other ways. This mental\nattitude has already been explained. If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in\nthe lower propensities. In the Katha Upan�ad the soul has been described\nas mahan, the great. Therefore the soul is above all-namely, the sense\nobjects, the senses, the mind and the intelligence. Therefore, directly\nunderstanding the constitutional position of the soul is the solution of the\nwhole problem.\nWith intelligence one has to seek out the constitutional position of the\nsoul and then engage the mind always in Krwa conscious�ess. That solves\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0239": "Text 43]\n\nKarma-yoga\n\n211\n\nthe whole problem. A neophyte spiritualist is generally advised to keep\naloof from the objects of senses. One has to strengthen the mind by use of\nintelligence. If by intelligence one engages one's mind in Kr��a consciousness, by complete surrender unto the Supreme Personality of Godhead,\nthen, automatically, the mind becomes stronger, and even though the\nsenses are very strong, like serpents, they will be no more effective than\nserpents with broken fangs. But even though the soul is the master of\nintelligence and mind, and the senses also, still, unless it is strengthened by\nassociation with Kr�J;la in Kr�J;la consciousness, there is every chance of\nfalling down due to the agitated mind.\n\nTEXT 43\n•\n\n'W\\\n\n•\n\n•\n\n� �: 1R �T �-�rmn;c+tl�+t;cr 1\n\n� � +t�JiiiU iil+t�tf ��II�� II\nevam buddhe� param buddhvii\nsamstabhyiitmiinam iitmanii\njahi §atrum mahii-biiho\nkiima-riipam duriisadam\nevam-thus; buddhe�-of intelligence; pa ram- sup e rior; buddhvii-so\nknowing; samstabhya-by\n\nsteadying; iitmiinam-the mind; iitmanii-by\n\ndeliberate intelligence; jahi- c o nquer; §atrum-the enemy; mahii-biiho-0\nmighty-armed o ne; kiima-riipam- the form of lust; duriisadam-formidable.\n\nTRANSLATION\nThus knowing oneself to be transcendental to material senses, mind and\nintelligence, one should control the lower self by the higher self and thusby spiritual strength-'conquer this insatiable enemy known as lust.\n\nPURPORT\nThis Third Chapter of the Bhagavad-gitii is conclusively directive to\nKr��a consciousness by knowing oneself as the eternal servitor of the\nSupreme Personality of Godhead, without considering impersonal voidness as the ultimate end. In the material existence of life, one is certainly\ninfluenced\n\nby\n\npropensities for lust and desire for dominating the\n\nresources of material nature. Desire for overlording and �ense gratification\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0240": "�\n\ni'\n'I\n\n,'\n\nI .\n-I\n\nl\n\ni\n\nr·\n\nBhagavad-gita As It Is\n\n[Ch. 3\n\n'\n\n212\n\nI\nf\nII\nI •.\n\nare the greatest enemies of the conditioned soul; but by the strength of\n\nt·\n;\n\n•I\n\nKr�:p.a consciousness, one can control the material senses, the mind and\n\nthe intelligence. One may not give up work and prescribed duties all of a\n\nsudden; but by gradually developing K�:p.a consciousness, one can be\nsituated in a transcendental position without being influenced by the\n\nmaterial senses and the mind-by steady intelligence directed toward\n\none's pure identity. This is the sum total of this chapter. In the im­\n\nmature stage of material existence, philosophical speculations and arti­\n\nficial attempts to control the senses by the so-called practice of yogic\npostures can never help a man toward spiritual life. He must be trained\nin Kf�pa consciousness by higher intelligence.\n\nto the Third Chapter of the\nSrimad�Bhagavad-gita in the matter of Karma-yoga, or the Discharge of\nOne's Prescribed Duty in Ktff)a Consciousness.\nThus end the Bhaktivedanta Purports\n\nft,\n\n'\n\n1:\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0241": "f1\nr\n\nCHAPTER FOUR\n\nTranscendental Knowledge\nTEXT l\n\nsri bhagaviin uviica\nimam vivasvate yogarh\nproktaviin aham avyayam\nvivasviin manave priiha\nmanur ik�viikave 'bravit\nsri bhagaviin uvii c a-the Supreme Personality of Godhead said; imamthis; vivasvate-unto the sun-god; yogam-the science of one's relationship\nto the Supreme; pro k t aviin- instructed; aham-1; avyayam- imperishahle;\nvivasviin- Vivasvan (the sun-god's name); manave-unto the father of\nmankind (of the name V aivasvata); priiha-told; manufl-the father of\nmankind; ik§viikave- unto King Ik�vaku; abravit-said.\n\n213\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0242": "Bhagavad-g1ta As It Is\n\n214\n\n[Ch. 4.\n\nTRANSLATION\n\nTh e Blessed Lord said: I instructed this imperishable science of yoga to\nthe sun-god, Vivasvan, and Vivasvan instructed it to Manu , the father of\nmankind, and Manu in turn instructed it to l�vaku.\nPURPORT\nHerein we find the history of the Bhagavad-gitii traced from a remote\ntime when it was delivered to the royal order, the kings of all planets. This\nscience is especially meant for the protection of the inhabitants , and therefore the royal order should understand it in order to be able to rule the\ncitizens and protect them from the material bondage to lust. Human life\nis meant for cultivation of spiritual knowledge, in eternal relationship with\nthe Supreme Personality of Godhead, and the executive heads of all states\nand all planets are obliged to impart this lesson to the citizens by educa�\ntion, culture and devotion. In other words, the executive heads of all states\nare intended to spread the science of Kr�:r;ta consciousness so that the\npeople may take advantage of this great science and pursue a successful\npath, utilizing the opportunity of the human form of life.\nIn this millennium, the sun-god is known as Vivasvan, the king of the\nsun, which is the origin of all planets within the solar system. In the\n\nBrahma-sarhhitii it is stated:\nyac-cak§ur e§a savitii sakala-grahiirtiirh\nriijii samasta-sura-murttir ase{>a-tejii{l.\nyasyiijiiayii bhramati sambhrta-kiilacakro\ngovindam iidi-pum§arh tam aharh bhajiimi\n\n\"Let me worship,\" Lord Brahma said, \"the Supreme Personality of Godhead, Govinda (Kr�:r;ta], who is the original person and under whose order\nthe sun, which is the king of all planets, is assuming immense power and\nheat. The sun represents the eye of the Lord and traverses its orbit in\nobedience to His order.\"\nThe s-i.tn is the king of the planets, and the sun-god (at present of the\nname Vivasvan) rules the sun planet, which is controlling all other planets\nby supplying heat and light. He is rotating under the order of Kr�p.a, and\nLord Kr�pa originally made Vivasvan His first disciple to understand the\nscience of Bhagavad-gitii. The Gitii is not, therefore, a speculative treatise\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0243": "Text 1)\n\n215\n\nTranscendental Knowledge\n\nfor the insignificant mundane scholar but is a standard book of knowledge\n\ncoming down from time immemorial. In the Mahiibharata (Siinti-parva\n\n348.51-52) we can trace out the history of the Gitii as follows:\n\ntretii-yugiidau ca tato vivasviin manave dadau\n\nmanus ca loka-bhrty-artharh sutiiyek§viikave dadau\nik§viiku\"{lii ca kathito vyiipya lokiin avasthitii�\n\n\"In the beginning of the Treta-yuga [millennium]\n\nthis science of the\n\nrelationship with the Supreme was delivered by Vivasvan to Manu. Manu,\n\nbeing the father of mankind, gave it to his son Maharaja lk�vaku, the King\nof this earth planet and forefather of the Raghu dynasty in which Lord\n\nRamacandra appeared. Therefore, Bhagavad-gitii existed in the human\n\nsociety from the time of Maharaja Ik�vaku.\"\n\nAt the present moment we have just passed through five thousand years\n\nof the K ali-yuga, which lasts 432,000 years. Before this there was Dvapara­\n\nyuga (800,000 years), and before that there was Treta-yuga (1,200,000\nyears). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-gitii to\n\nhis disciple and son Maharaja lk�vaku, the K ing of this planet earth. The age\n\nof the current Manu is calculated to last some 305,300,000 years, of which\n120,400,000 have passed. Accepting that before the birth of Manu, the Gitii\n\nwas spoken by the Lord to His disciple, the sun-god Vivasvan, a rough\n\nestimate is that the Gitii was spoken at least 120,400,000 years ago; and\nin human society it has been extant for two million years. It was respoken\n\nby the Lord again to Arjuna about five thousand years ago. That is the\nrough estimate of the history of the Gitii, according to the Gitii itself and\n\naccording to the version of the speaker, Lord Sri Kr�IJ.a. It was spoken to\n\nthe sun-god Vivasvan because he is also a k§atriya and is the father of all\n\nk§atriyas who are descendants\n\nof the\n\nsun-god,\n\nor the siirya-varhsa\n\nk§atriyas. Because Bhagavad-gitii is as good as the Vedas, being spoken by\n\nthe Supreme Personality of Godhead, this knowledge is apauru§eya, super­\n\nhuman. Since the Vedic instructions are accepted as they are, without\n\nhuman interpretation, the Gitii must therefore be accepted without mun­\n\ndane interpretation. The mundane wranglers may speculate on the Gitii in\n\ntheir own ways, but that is not Bhagavad-gitii as it is. T herefore, Bhagavad­\n\ngitii has to be accepted as it is, from the disciplic succes ion, and it is\n\ndescribed herein that the Lord spoke to the sun-god, the sun-god spoke to\nhis son Manu, and Manu spoke to his son lk�vaku.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0244": "216\n\nBhagavad-gita As It Is\n\n[Ch. 4\n\nTEXT 2\n\n� 1Rl='m!l� �� �: I\n« ��e�( mr �r wr�: .ffirq lll(tl\n\nIt:\nII\nI\n\nevam paramparii-priiptam\nimam riijar�ayo vidu{l\n\nsa kiileneha mahatii\nyogo na�ta{l parantapa\nevam-thus; paramparii-disciplic succession;priiptam-received; imamthis science; riijar�aya{l-the saintly kings; vidu{l-understood; sa{l-that\nknowledge; kiilena-in,the course of time; iha-in this world; mahatii-by\n\n1r i\nII\nII\n\ngreat; yoga{l-the science of one's relationship with the Supreme;na�taflscattered;parantapa-0 Arjuna, subduer of the enemies.\nTRANSLATION\n\nL\n\nThis supreme science was thus received through the chain of disciplic\n\nI\n\nsuccession, and the saintly kings understood it in that way. But in course\n\n!;'\n\nof time the succession was broken, and therefore the science as it is appears\nto be lost.\n\nI\n\nPURPORT\n\nI\n\nIt is clearly stated that the Gitii was especially meant for the saintly\n\nIII\n\ni\\\n��\n\n'\n\nkings because they were to execute its purpose in ruling over the citizens.\n\nCertainly Bhagavad-gitii was never meant for the demonic persons, who\nwould dissipate its value for no one's benefit and would devise all types of\n\ninterpretations according to personal whims. As soon as the original purpose was scattered by the motives of the unscrupulous commentators,\nthere arose the need to reestablish the disciplic succession. Five thousand\nyears ago it was detected by the Lord Himself that the disciplic succession\n\nI\n\nji\n\nwas broken, and therefore He declared that the purpose of the\n\nGitii\n\nappeared to be 'lost. In the same. way, at the present moment also there are\n\nso many editions of the Gitii (especially in English), but almost all of\nthem are not according to authorized disciplic succession. There are\n\ninnumerable interpretations rendered by different mundane scholars, but\nalmost all of them do not accept the Supreme Personality of Godhead,\nKr�pa, although they make a good business on the words of Sri Kr�pa.\n\n�-\n\nJ\n\n,t .\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0245": "Transcendental Knowledge\n\nText 3]\n\n217-\n\nThis spirit is demonic, because demons do not believe in God but\n\nsimply enjoy the property of the Supreme. Since there is a great need\nof an edition of the Gitii in English, as it is received by the paramparii\n\n(disciplic succession) system, an attempt is made herewith to fulfill this\n\ngreat want. Bhagavad gitii-accepted as it is-is a great boon to humanity;\n-\n\nbut if it is accepted as a treatise of philosophical speculations, it is simply\na waste of time.\n\nTEXT 3\n\nij' � 1m ijstr �)q: �: �(16t:r: I\n\n�sftf 'r ij'�T :itffl � n��� II� II\nsa eviiyarh mayii te'dya\nyogafl proktafl puriitanafl\nbhakto'si me sakhii ceti\nrahasyarh hy etad uttamam\nsafl-the same ancient; eva-certainly; ayam-t his; m ayii-by Me; te,\n\nunto you; adya-today ; yoga fl-the science of yoga; p roktafl-spoken;\n\npuriitanafl-very old; bhalo tafl-devotee; asi-you are; m e-M y ; sakhiifriend; ca-also; iti therefore; rahasyam-mystery; hi-certainly; etat�\n\nthis; uttamam-transcendental.\n\nTRANSLATION\nThat very ancient science of the relationship with the Supreme is\ntoday told by Me to you because you are My devotee as well as My\nfriend; therefore you can understand the transcendental mystery of this\nscience.\nPURPORT\nThere are two classes of men, namely the devotee and the demon. The\n\nLord selected Arjuna as the recipient of this great ssience owing to his\n\nbecoming the devotee of the Lord, but for the demon it is not possible to\nunderstand this great mysterious science. There are a number of editions\n\nof this great book of knowledge, and some of them have commentaries by\n\nthe devotees, and some of them have commentaries by the demons.\n_,\n\n·v\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0246": "Bh agavad- gita As It Is\n\n218\n\n[Ch. 4\n\nCommentation by the devotees is real, whereas that of the demons is\n\nuseless. Arjuna accepts Sri Kr�pa as the Supreme Personality of Godhead,\nand any commentary on the Gitii following in the footsteps of Arjuna is\nreal devotional service to the cause of this great science. The demonic,\nhowever, concoct something about Kr�pa and mislead the public and\ngeneral readers from the path of Krwa's instructions. One should try to\nfollow the disciplic succession from Arjuna, and thus be benefitted.\n\nTEXT 4\n\n��RI\n\n3tqt lffift � qt � filq((l�: l\n\n�ft:�f �1 sO'ffi€1 fitRr 11\\liJ\narjuna uviica\napararit bhavato janma\npararit janma vivasvata{l\nkatham etad vijiiniyiirit\ntvam iidau proktaviin iti\narjuna{l uviica-Arjuna said; aparam-junior; bhavata{l- Your; janmabirth; param-sup erior; janmq-birth; vivasvata{l-of the sun-god; kathamhow; etat-this; vijiiniyiim-shall I understand; tvam-You; iidau-in the\nbeginning; prok taviin-instructed; iti-thus.\n\nTRANSLATION\nArjuna,J;aid: The sun-god Vivasvan is senior by birth to You. How am\nI to understand that in the beginning You instructed this science to him?\nPURPORT\nArjuna is an accepted devotee of the Lord, so how could he not\nbelieve Kr�pa's words? The fact is that Arjuna is not inquiring for\nhimself but for those who do not believe in the Supreme Personality\nof Godhead or for the demons who do not like the idea that Kr�pa\nshould be accepted\n\nas\n\nthe Supreme Personality of Godhead; for them\n\nonly Arjuna inquires on this point, as if he were himself not aware of\nthe Personality of Godhead, or Kr�pa. As it will be evident from the\nTenth Chapter, Arjuna knew perfectly well that Kr�pa is the Supreme\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0247": "Transcendental Knowledge\n\nText 5]\n\n219\n\nPersonality of Godhead, the fountainhead of everything and the last\nword in Transcendence. Of course, Kr�!ia also appeared as the son of\nDevaki on this earth. How Kr�!la remained the same Supreme Personality\nof Godhead, the eternal, original person, is very difficult for an ordinary\nman to understand.\n\nTherefore, to clarify this point, Arjuna put this\n\nquestion before Kr�!la so that He Himself could speak authoritatively.\nThat Kr�!la is the supreme authority is accepted by the whole world, not\nonly at present, but from time immemorial, and the demons alone reject\nHim. Anyway, since Kr�!la is the authority accepted by all, Atjuna put\nthis question before Him in order that Kr�!la would describe Himself\nwithout being depicted by the demons who always try to distort Him in\na way understandable to the demons and their followers. It is necessary\nthat everyone, for his own interest, know the science of Krwa. Therefore,\nwhen Kr�!la Himself speaks about Himself, it is auspicious for all the worlds.\nTo the demons, such explanations by Kr�!la Himself may appear to be\nstrange because the demons always study Kr�!la from their own standpoint,\nbut those who are devotees heartily welcome the statements of Kr�!la when\nthey are spoken by Kr�!la Himself. The devotees will always worship such\nauthoritative statements of Kr�!la because they are always eager to know\nmore and more about Him. The atheists, who consider Kr�!ia an ordinary\nman, may in this way come to know that Kr�!la is superhuman, that He is\n\nsac-cid-iinanda-vigraha-the eternal form of bliss and knowledge-that He\n\nis transcendental, and that �e is above the domination of the modes of\nmaterial nature and above the influence of time and space. A devotee of\nKr�!la's, like Atjuna, is undoubtedly above any misunderstanding of the\ntranscendental position of Kr�!la. Arjuna's putting this question before the\nLord is simply an attempt by the devotee to defy the atheistic attitude of\npersons who consider Kp]!la to be an ordinary human being subject to the\nmodes of material nature.\n\nTEXT 5\n\n�•letI�Cf 1*4 I\n� tr � � 'llfir ijef =it� I\n� � �lfiir if � � tffifq lilt II\n..\n\nsri bhagaviin uviica\n\nbahilni me vyatitiini\njanmiin( tava ciirjuna\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0248": "l\n\n1220\n\n[Ch. 4\n\nBhagavad-gita As It Is\ntiiny aharh veda saroiiri\nna tvarh vettha parantapa\n\nsri bhagaviin uvii c a-the Personality of Godhead said; bahiin i- many;\n\nme-of Mine; vyatitani -have passe d ; janmani\n\n-\n\nbirths; tava-of yours; ca­\n\nand also; arjuna-0 Arjuna; tiini-all those; aham-I; veda-do know;\n\nsarv iirz i- all; na-not ; tvam\n\n-\n\nyourself; vettha-know; parantapa-0 subduer\n\nof the enemy.\n\nTRANSLATION\nThe Blessed Lord said: Many, many births both you and I have passed.\nI can remember all of them, but you cannot, 0 subduer of the enemy!\nPURPORT\nln the Brahma-sarhhitii we have information of many, many incarnations\nof the Lord. It is stated there:\n\nadvaitam acyutam aniidim ananta-riip�m\niidyarh puriirza-puru§arh nava-yauvanarh ca\nvede§U durllabham adurllabham atma-bhaktau\ngovindam iidi-puru§arh tam aharh bhajiimi.\n(Bs. 5.33)\n\"I worship the Supreme Personality of Godhead, Govinda [Kr�Q.a],\nwho is the original person-absolute, infallible, without beginning, although\nexpanded into unlimited forms, still the same original, the oldest, and the\nperson always appearing as a fresh youth. Such eternal, blissful, allknowing forms of the Lord are usually understood by the best Vedic\nscholars, but they are always manifest to pure, unalloyed devotees.\"\nIt is also stated in Brahma-sarhhitii:\n\nriimiidi miirtti§u kalii-niyamena ti§than\nniiniivatiiram akarod bhuvane§U kintu\ni'\n\nkrgw� svayarh samabhavat parama� pumiin yo\ngovindam iidi-puru§arh tam aharh bhajiimi\n(Bs. 5.39)\n\"I worship the Supreme Personality of Godhead, Govinda [Kr�Q.a], who\n\nis always situated in various incarnations such as Rama, Nrsimha and many\nsub-incarnations as well, but who is the original Personality of Godhead\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0249": "Text 5]\n\nTranscendental Knowledge\n\n221.\n\nknown as Kr�!J.a, and who incarnates personally also.\"\nIn the Vedas also it is said that the Lord, although one without a second,\nnevertheless manifests Himself in innumerable forms. He is like the\nvaidurya stone, which changes color yet still remains one. All those multi·\nforms are understood by the pure, unalloyed devotees, but not by a simple\nstudy of the �das: vede�u durllabham adurllabham atma-bhaktau. Devotees\n\nlike Arjuna are constant companions of the Lord, and whenever the Lord\nincarnates, the associate devotees also incarnate in order to serve the Lord\n\nin different capacities. A1juna is one of these devotees, and in this verse it\nis understood that some millions of years ago when Lord Kr�!la spoke the\nBhagavad-gitii to the sun-god Vivasviin, Arjuna, in a different capacity, was\nalso present. But the difference between the Lord and Arjuna is that the\nLord remembered the incidence, whereas Arjuna could not remember.\n\nThat is the difference between the part and parcel living entity and the\nSupreme Lord. Although Arjuna is addressed herein as the mighty hero\nwho could subdue the enemies, he is unable to recall what had happened\nin his various past births. Therefore, a living entity, however great he may\n\nbe in the material estimation, ca� never equal the Supreme Lord. Anyone\n\nwho is a constant companion of the Lord is certainly a liberated person,\nbut he cannot be equal to the Lord. The Lord is described in the Brahmasarhhitii as infallible (acyuta), which means that He never forgets Himself,\neven though He is in material contact. Therefore, the Lord and the living\nentity can never be equal in all respects, even if the living entity is as\nliberated as Arjuna. Although Arjuna is a devotee of the Lord, he some­\n\nl\n\n[\n\n'f;\n\ntimes forgets the nature of the Lord, but by the divine grace a devotee\ncan at once understand the infallible condition of the Lord, whereas a\nnondevotee or a demon cannot understand this transcendental nature.\nConsequently these descriptions in the Gitii cannot be understood by\ndemonic brains. Kr�!la remembered acts which were performed by Him\nmillions of years before, but Arjuna could not, despite the fact that both\nKr�!la and Arjuna are eternal in nature. We may also note herein that a\n\nliving entity forgets everything due to his change of body, but the Lord\nremembers because He does not change His sac-cid-iinanda body. He is\nadvaita,\n\nwhich means there is no distinction between His body and\n\nHimself. Everything in relation to Him is spirit-whereas the conditioned\nsoul is different from his material body. And, because the Lord's body\nand self are identical, His position is always different from the ordinary\n\nliving entity, even when He descends to the material platform. The demons\ncannot adjust themselves to this transcendental nature of the Lord, as the\nLord explains in the following verse.\n\nr\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0250": "1\nBhagavad-gita As It Is\n\n222\n\n[Ch. 4\n\nTEXT 6\n\n3litsfq ��otf�1 �qr 1_(11Wll+fT�sfq �W{ I\n!lifft' �gr;r tfiiill;tfl�+(ql��� II� It\najo 'pi sann avyayiitmii\nbhiitiiniim i'svaro 'pi san\nprakrtirh sviim adhi§thiiya\nsambhaviimy iitma-miiyayii\najafz-unborn; api-although; san-b e ing so; avyaya without deteriora-\n\ntion; iitmii-body; bhiitiiniim-all those who are born; isva rafz-the Supreme\nLord; api-although; sa n-being so;prakrtim-transcendental form; sviim­\n\nof Myself; adhi§th iiya being so situated; sambhaviimi-I do incarnate;\niitm a-m iiyayii by My internal energy.\n-\n\n-\n\nTRANSLATION\nAlthough I am unborn and My transcendental body never deteriorates,\n\nand although I am the Lord of all sentient beings, I still appear in every\nmillennium in My original transcendental form.\nPURPORT\n\nII\n\nThe Lord has spoken about the peculiarity of His birth: although He\nmay appear like an ordinary person, He remembers everything of His\nmany, many past \"births,\" whereas a common man cannot remember\nwhat he has done even a few hours before. If someone is asked what he\ndid exactly at the same time one day earlier, it would be very difficult for\na common man to answer immediately. He would surely have to dredge his\nmemory to recall what he was doing exactly at the same time one day\nbefore. And yet, men often dare claim to be God, or Kf�pa. One should\nnot be misled by such meaningless claims. Then again, the Lord explains\n\nHis prakrti or His form. Prakrti means nature as well as svariipa, or one's\n,\n\nown form. The Lord says that He appears in His own body. He does not\nchange His body, as the common living entity changes from one body to\nanother. The conditioned soul may have one kind of body in the present\nbirth, but he has a different body in the next birth. In the material world,\nthe living entity has no fixed body but transmigrates from one body to\nanother. The Lord, however, does not do so. Whenever He appears, He\ndoes so in the same original body, by His internal potency. In other words,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0251": "Text 6]\n\nTranscendental Knowledge\n\n223\n\nKr�va appears in this material world in His original eternal form, with two\nhands, holding a flute. He appears exactly in His eternal body, uncontaminated by this material world. Although He appears in the same transcen­\n\ndental body and is Lord of the universe, it still appears that He takes His\n\nbirth like an ordinary living entity. Despite the fact Lord Krwa grows from\n\nchildhood to boyhood and from boyhood to youth, astonishingly enough\n\nHe never ages beyond youth. At the time of the Battle of Kuruk�etra, He had\nmany grandchildren at home; or, in other words, He had sufficiently aged\n\nby material calculations. Still He looked just like a young man twenty or\n\ntwenty-five years old. We never see a picture of Kr�va in old age because\nHe never grows old like us, although He is the oldest person in the whole\ncreation-past, present, and future. Neither His body nor His intelligence\never deteriorates or changes. Therefore, it is clear that in spite of His being\nin the material world, He is the same unborn, eternal form of bliss and\nknowledge, changeless in His transcendental body a�d intelligence. Factually, His appearance and disappearance is like the sun's rising, moving\nbefore us, and then disappearing from our eyesight. When the sun is out\nof sight, we think that the sun is set, and when the sun is before our eyes,\nwe think that the sun is on the ·horizon. Actually, the sun is always in its\nfixed position, but owing to our defective, insuf icient senses, we calculate the appearance and disappearance of the sun in the sky. And, because\nHis appearance and disappearance are completely different from that of\nany ordinary, common living entity, it is evident that He is eternal, blissful\nknowledge by His internal potency-and He is never contaminated by\nmaterial nature. The Vedas also confirm that the Supreme Personality\nof Godhead is unborn, yet He still appears to take His birth in multimanifestations. The Vedic supplementary literatures also confirm that\neven though the Lord appears to be taking His birth, He is still without\nchange of body. In the Bhiigavatam, He appears before His mother as\n\nNarayava, with four hands and the decorations of the six kinds of full\n\nopulences. His appearance in His original eternal form is His causeless\nmercy, according to the Visvakosa dictionary. The Lord is conscious of all\n\nof His previous appearances and disappearances, but a common living\n\nentity forgets everything about his past body as soon as he gets another\nbody. He is. the Lord of all living entities because He performs wonderful\n\nand superhuman activities while He is on this earth. Therefore, the Lord is\n\nalways the same Absolute Truth and is without differentiation between His\nform and self, or between His quality and body. A question may now be\n\nraised as to why the Lord appears and disappears in this world. This is\n\nexplained in the next verse.\n\nJt\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0252": "Bhagavad-gita As It Is\n\n224\n\n[Ch. 4.\n\nTEXT 7\n\n��f{·��llmfl\n3T+� ijG\\1�+114 ijfttI�(( ll\\911\nyadii yadii hi dharmasya\ngliinir bhavati bhiirata\nabhyutthiinam adharmasya\ntadatmiinam s,rjiimyaham\nyadii-whenever; yadii-wherever; hi-certainly; dharmasya-of religion;\ngliinifl-discrepancies; bhavati-manifested, becomes; bhiirata--0 descen­\n\nI\n\ndant of Bharata; abhyutthiinam-predominance; adharmasya-of irreligion;\ntadii-at that time; iitmiinam-self; srjiimi-manifest; aham-1.\nTRANSLATION\nWhenever and wherever there is a decline in religious practice, 0\ndescendant of Bharata, and a predominant rise of irreligion-at that time\nI descend Myself.\nPURPORT\n\n�\n\nThe word srjiimi is significant herein. Srjiimi cannot be used in the sense\nof creation, because, according to the previous verse, there is no creation\nof the Lord's form or body, since all of the forms are eternally existent.\nTherefore, srjiimi means that the Lord manifests Himself as He is. Although\nthe Lord appears on schedule, namely at the end of Dvapara-yuga of the\ntwenty-eighth millennium of the eighth Manu, in one day of Brahma,\nstill He has no obligation to adhere to such rules and regulations because\nHe is completely free to act in many ways at His will. He therefore\nappears by His own will whenever there is a predominance of irreligiosity\nand a disappearance of true religion. Principles of religion are laid down\nin the Vedas, and any discrepancy in the matter of properly executing\nthe rules of the Vedas makes one irreligious. In the Bhiigavatam it is\nstated that such principles are the laws of the Lord. Only the Lord can\nmanufacture a system of religion.\n\nThe\n\nVedas are also accepted\n\nas\n\noriginally spoken by the Lord Himself to Brahma, from within his heart.\nTherefore, the principles of dharma, or religion, are the direct orders of the\nSupreme Personality of Godhead (dharmam tu siik§iit-bhagavat-prapitam).\nThese principles are clearly indicated throughout the Bhagavad-gitii. The\npurpose of the Vedas is to establish such principles under the order of the\nSupreme Lord, and the Lord directly orders, at the end of the Gitii, that\n\nf\n\n'\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0253": "Text 8]\n\nTranscendental Knowledge\n\nthe highest principle\n\nof religion is to surrender unto Him only, and\n\n225\n\nnothing more. The Vedic principles push one towards complete surrender\nunto Him; and, whenever such principles are disturbed by the demonic,\nthe\n\nLord\n\nappears.\n\nFrom the\n\nBhiigavatam we understand that\n\nLord\n\nBuddha is the incarnation of Kr�Qa who appeared when materialism was\nrampant and materialists were using the pretext of the authority of the\n\nVedas. Although there are certain restrictive rules and regulations regarding animal sacrifice for particular purposes in the Vedas, people of\ndemonic tendency still took to animal sacrifice without reference to the\nVedic principles. Lord Buddha appeared to stop this nonsense and to\nestablish the Vedic principles of nonviolence. Therefore each and every\n\navatiira, or incarnation of the Lord, has a particular mission, and they are\nall described in the revealed scriptures. No one should be accepted as an\n\navatiira unless he is referred to by scriptures. It is not a fact that the Lord\n\nappears only on Indian soil. He can advent Himself anywhere and everywhere, and whenever He desires to appear. In each and every incarnation,\nHe speaks as much about religion as can be understood by the particular\npeople under their particular circumstances. But the mission is the same'\nto lead people to God consciousness and obedience to the principles of\nreligion. Sometimes He descends personally, and sometimes He sends His\nbona fide representative in the form of His son, or servant, or Himself in\nsome disguised form.\n\nThe principles of the Bhagavad-gita were spoken to Arjuna, and, for\n\nthat matter, to other highly elevated persons, because he was highly\nadvanced compared to ordinary persons in other parts of the world. Two\nplus two equals four is a mathematical principle that is true both in the\nbeginner's arithmetic class and in the advanced class as well. Still, there are\nhigher and lower mathematics. In all incarnations of the Lord, therefore,\nthe same principles are taught, but they appear to be higher and lower in\nvaried circumstances. The higher principles of religion begin with the\nacceptance of the four orders and the four statuses of social life, as will\nbe explained later. The whole purpose of the mission of incarnations is\nto arouse Kr�Qa consciousness everywhere. Such consciousness is manifest\nand nonmanifest only under different circumstances.\n\nTEXT 8\n\nq�511011tr m�. Awtl�ll� � s;'ti<W( I\n\\l�ij(qlqwtltfl� � � �,11�11\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0254": "226\nI\n\nBhagavad-gita As It Is\n\n[Ch. 4 .\n\nparitrii.r aya siidhiinii.rh\nvinii.siiya ca du§krtii.m\ndharma-samsthii.panii.rthii.ya\nsambhavii.mi yuge yuge\nparitriirtiiya-for the deliverance; siidhiiniim-of the devotees; viniisiiya­\n\nfor the annihilation; ca- also; du§krtiim-of the miscreants; dharma- principles of religion; samsthiipana-arthiiya-to reestablish; sambhaviimi-I do\nappear; yuge- millennium; yuge-after millennium.\nTRANSLATION\n\nIn order to deliver the pious and to annihilate the miscreants, as well as\nt o reestablish the principles of religion, I advent Myself millennium after\n\nmillennium.\nPURPORT\nAccording to Bhagavad-gitii, a siidhu (holyman) is a man in Kr�pa\nconsciousness. A person may appear to be irreligious, but if he has the\nqualifications of Kr�pa co,nsciousness wholly and fully, he is to be understood to be a siidhu. And du§krtam applies to one who doesn't care for\nKr�Q.a consciousness. Such miscreants, or du§krtam, are described as foolish\nand the lowest of mankind, even though they may be decorated with\nmundane education; whereas another person, who is one hundred percent\nengaged in Kr�Q.a consciousness, is accepted as siidhu, even though such a\nperson may neither be learned nor well cultured. As far as the atheistic are\nconcerned, it is not necessary for the Supreme Lord to appear as He is to\ndestroy them, as He did with the demons Ravapa and Kamsa. The Lord\nhas many agents who are quite competent to vanquish demons. But the\nLord especially descends to appease His unalloyed devotees, who are\nalways harassed by the demonic. The demon harasses the devotee, even\nthough the latter may happen to be his kin. Although Prahlada Maharaj a\nwas the son of Hirapyakasipu, he was nonetheless persecuted by his father;\nalthough Devaki, the mother of Kr�pa, was the sister of Kamsa, she and\nher husband Vasudeva were persecuted only because Kr�pa was to be\nborn of them. So Lord Kr�pa appeared primarily to deliver Devaki, rather\nthan kill Kanisa, but both were performed simultaneously. Therefore it is\nsaid here that to deliver the devotee and vanquish the demon miscreants,\nthe Lord appears in different in carnations.\nIn the Caitanya-caritiimrta of Kr�padasa Kaviraj a, the following verses\nsummarize these principles of incarnation:\n\nl.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0255": "Text 9]\n\nTranscendental Knowledge\n\n227\n\nsr�ti-hetu yei miirti prapaiice avatare\nsei isvara-miirti 'avatiira' niima dhare\n\nmiiyiitita paravyome saviira avasthiina\nvisve 'avatari' dhare 'avatiira' niima.\n\n\"The avatiira, or incarnation of Godhead, descends from the kingdom of\nGod for material manifestation. And the particular form of the Personality\nof Godhead who so descends is called an incarnation, or avatiira. St!ch\nincarnations are situated in the spiritual world, the kingdom of God. When\nthey descend to the material creation, they assume the name avatiira.\"\n\nThere are various kinds of avatiiras, such as puru�iivatiiras, guriivatiiras,\n\nliliivatiiras, saktyiivesa avatiiras, manvantara-avatiiras and yugiivatiiras - all\nappearing on schedule all over the universe. But Lord Kr�pa is the primeval\nLord, the fountainhead of all avatiiras. Lord Sri Kr�pa descends for the\n\nspecific purposes of mitigating the anxieties of the pure devotees, who\n\nare very anxious to see Him in His original Vrndavana pastimes. Therefore,\n\nthe prime purpose of the Kr�pa avatiira is to satisfy His unalloyed devotees.\n\nThe Lord says that He incarnates Himself in every millennium. This\n\nindicates that He incl;lrnates also in the age of Kali. As stated in the\n\nSrimad-Bhiigavatam, the incarnation in the age of Kali is Lord Caitanya\nMahaprabhu, who spread the worship of Kr�Q.a by the sankirtana move­\n\nment (congregational chanting of the holy names), and spread Kf�pa\nconsciousness throughout India. He predicted that this culture of sankirtana\n\nwould be broadcast all over the world, from town to town and village to\nvillage. Lord Caitanya as the incarnation of Kf�pa, the Personality of\nGodhead,\n\nis described secretly but not directly in the confidential\nparts of the revealed scriptures, such as the Upan�ads, Mahiibhiirata,\n\nBhiigavatam, etc. The devotees of Lord Kr�pa are much attracted by the\n\nsahkirtana movement of Lord Caitanya. This avatiira of the Lord does not\n\nkill the miscreants, but delivers them by the causeless mercy of the Lord.\n\nTEXT 9\nGfP1r � � i( ta.ot4iW � � �: I\n.•a_..\n\n� � �� � m-�u�u\n\njanma karma ca me divyam\nevam yo vetti tattvata�\n\ntyaktvii deham punar janma\nnaiti miim eti so 'rjuna\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0256": "228\n\nBhagavad-gita As It Is\n\n[Ch. 4.\n\njanma-birth;karma-work;ca-also;me-of Mine;divyam-transcenden­\n\ntal; evam-like this; yafl-anyone who; vetti-knows; tattvatafl-in reality;\n\ntyaktvii-leaving aside; deham-this body;punafl-again;janma-birth; na­\n\nnever; eti-does attain; miim-unto Me; eti-does attain; safl-he; arjuna0 Arjuna.\n\nTRANSLATION\nOne who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material\nworld, but attains My eternal abode, 0 Arjuna.\nPURPORT\nThe Lord's descent from His transcendental abode is already explained\n\nin the 6th verse. One who can understand the truth of the appearance of\n\nthe Personality of Godhead is already liberated from material bondage, and\n\ntherefore he returns to the kingdom of God immediately after quitting\nthis present material body. Such liberation of the living entity from ma­\n\nterial bondage is not at all easy. The impersonalists and the yogis attain\n\nliberation only after much trouble and many, many births. Even then, the\nliberation they achieve-merging into the impersonal brahmajyoti of the\nLord-is only partial, and there is the risk of returning again to this ma­\n\nterial world. But the devotee, simply by understanding the transcendental\nnature of the body and activities of the Lord, attains the abode of the\n\nLord after ending this body and does not run the risk of returning again\n\nto this material world. In the Brahma-samhitii it is stated that the Lord has\nmany, many forms and incarnations: advaitam acyutam aniidim ananta­\n\nriipam. Although there are many transcendental forms of the Lord, they\nare still one and the same Supreme Personality of Godhead. One has to\n\nunderstand this fact with conviction, although it is incomprehensible to\n\nmundane scholars and empiric philosophers. As stated in the Vedas:\neko devo nitya-liliinurakto bhakta-vyiipi hrdy antariitmii.\n\n\"The one Supreme Personality of Godhead is eternally engaged in many,\n\nmany transcendental· forms in relationships with His unalloyed devotees.\"\n\nThis Vedic version is confirmed in this verse of the Gitii personally by the\n\nLord. He who accepts this truth on the strength of the authority of the\nVedas and of the Supreme Personality of Godhead and who does not waste\n\ntime in philosophical speculations attains the highest perfectional stage of\n\nliberation. Simply by accepting this truth on faith, one can, without a\ndoubt, attain liberation. The Vedic version, \"tattvamasi,\" is actually applied\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0257": "Transcendental Knowledge\n\nText 10]\n\n229\n\nin this case. Anyone who understands Lord Kr�l).a to be the Supreme, or\nwho says unto the Lord, \"You are the same Supreme Brahman, the Per·\nsonality of Godhead\" is certainly liberated instantly, and consequently his\nentrance into the transcendental association of the Lord is guaranteed. In\nother words, such a faithful devotee of the Lord attains perfection, and\nthis is confirmed by the following Vedic assertion:\n\ntam eva viditviitimrtyumeti niinya{t panthii vidyate ayanaya.\nOne can attain the perfect stage of liberation from birth and death simply\nby knowing the Lord, the Supreme Personality of Godhead. There is no\nalternative because anyone who does not understand Lord Kr�l).a as the\nSupreme Personality of Godhead is surely in the mode of ignorance. Consequently he will not attain salvation, simply, so to speak, by licking the\nouter surface of the bottle of honey, or by interpreting the Bhagavad-gitii\n\naccording to mundane scholarship. Such empiric philosophers may assume\nvery important roles in the material world, but they are not necessarily\neligible for liberation. Such puffed up mundane scholars have to wait for\nthe causeless mercy of the devotee of the Lord. One should therefore\ncultivate Kr�l).a consciousness with faith and knowledge, and in this way\nattain perfection.\n\nTEXT 10\n\nifta(l•l� 'f 'lfll lfOIW�m: I\n� �n-.aq�{( tm 'l�l�'ll•lat: lit oil\n..\n\nv ita -riiga -bha ya- k ro d hii\n\nman-mayii miim u piisritii[l\n\nbahavo jiiiina-tapasii\npiltii mad-bhiivam iigatii[l\nvita-freed from; raga-attachment; bhaya-fear; krodhii[l-anger; matmaya-fully in Me; miim-unto Me; upiisritii{t -being fully situated; bahava{t\n-many; jiiiina-knowledge; tapasii-by penance; putiiQ-being purified;\nmat-bhiivam-transcendental love for Me; iigatii[l-attained.\n\nTRANSLATION\n\nj\nf\n\nBeing freed from attachment, fear and anger, being fully absorbed in\nMe and taking refuge in Me, many, many persons in the past became puri-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0258": "230\n\nBhagavad-glta As It Is\n\n[Ch. 4\n\ntied by knowledge of Me-and thus they all attained transcendental love\nfor Me.\nPURPORT\nAs described above, it is very difficult for a person who is too materially\naffected to understand the personal nature of the Supreme Absolute Truth.\nGenerally, people who are attached to the bodily conception of life are so\nabsorbed in materialism that it is almost impossible for them to understand\n\nthat there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in\ngeneral keep this same bodily idea in mind when they are informed of the\n\npersonal form of the Lord. For such materialistic men, the form of the\ngigantic material manifestation is supreme. Consequently they consider the\nSupreme to be impersonal. And because they are too materially absorbed,\nthe conception of retaining the personality after liberation from matter\nfrightens them. When they are informed that spiritual life is also individual\nand personal, they become afraid of becoming persons again, and so they\nnaturally prefer a kind of merging into the impersonal void. Generally�\nthey compare the living entities to the bubbles of the ocean, which merge\ninto the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life,\ndevoid of perfect knowledge of spiritual existence. Furthermore there are\nmany persons who cannot understand spiritual existence at all. Being\nembarassed by so many theories and by contradictions of various types of\nphilosophical speculation, they become disgusted or angry and foolishly\nconclude that there is no supreme cause and that everything is ultimately\nvoid. Such people are in a diseased condition of life. Some people are too\nmaterially attached and therefore do not give attention to spiritual life,\nsome of them want to merge into the supreme spiritual caus�, and some of\nthem disbelieve in everything, being angry at all sorts of spiritual speculation out of hopelessness. This last class of men take to the shelter of some\nkind of intoxication, and their affective hallucinations are sometimes\naccepted as spiritual vision. One has to get rid of all three stages of attachment to the material world: negligence of spiritual life, fear of a spiritual\npersonal identity, and the conception of void that underlies the frustration\nof life. To get free from these three stages of the material concept of life,\none has to take complete shelter of the Lord, guided by the bona fide\nspiritual master, and follow the disciplines and regulative principles of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0259": "11\n\nText 11]\n\nTranscendental Knowledge\n\n231\n\ndevotional life. The last stage of the devotional life is called bhiiva, or\ntranscendental love of Godhead.\n\nAccording to Bhakti-rasiimrta-sindhu, the science of devotional service:\n\nI\n\niidau srad dh ii tatap siidhu-sango 'tha bhajana-kriyii\ntat o 'nartha-nivrttip syiit tato ni§thii rucis tatap\n\nathiisaktis tato bhiivas tatap premiibhyudaiicati\n\n.\n\nsiidhakiiniim ayam premr-afl prii dur bhiive bhavet kramap.\n\"In the beginning one must have a preliminary desire for self-realization.\n\nThis will bring one to the stage of trying to associate with persons who are\n\nspiritually elevated. In next stage one becomes initiated by an elevated\n\nspiritual master, and under his instruction the neophyte devotee begins the\nprocess of devotional serVIce. By execution of devotional service under the\nguidance of the spiritual master, one becomes free from all material attach­\n\nment, attains steadiness in self-realization, and acquires a taste for hearing\nabout the Absolute Personality of Godhead, Sri Kr�!J.a. This taste leads one\n\nfurther forward to attachment for Kr�!la consciousness, which is matured\nin bhiiva, or the preliminary stage of transcendental love of God. Real love\nfor God is called premii, the highest perfectional stage of life.\" In the premii\nstage there is constant engagement in the transcendental loving service of\n\nthe Lord. So, by the slow process of devotional service, under the guidance\n\nof the bona fide spiritual master, one can attain the highest stage, being\nfreed from all material attachment, from the fearfulness of one's individual\nspiritual personality, and from the frustrations resulting from void phi­\n\nlosophy. Then one can ultimately attain to the abode of the Supreme Lord.\n\nTEXT 11\n\n� �� � 314Qr1t �m� ll�l4\"tl(4( I\n1flf q�+thl� a .ij +tit�� U 1fT� m: II� �II\nye yathii miim prapadyante\ntiims tathaiva bhajiimy aham\nmama vartmiinuvartante\nmanu§yiip piirtha sarvasap\nye- all of them; yathii- as; miim-unto Me; p rapad yante- surre nder;\n\ntiin-unto them; tathii- so ; ev a- cert ai nly; bhajiimi-do I reward; aham-I;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0260": "�hagavad-gita As It Is\n\n232\nm a m a- M y;\n\n[Ch. 4\n\nvartma- path; anuvartante-do follow; manu§yii[l - all men;\n\npiirtha-0 son of Prtha; sarvilSa[l - in all respects.\nTRANSLATION\nAll of them-as they surrender unto Me-l reward accordingly. Everyone\nfollows My path in all respects, 0 son of Prtha.\nPURPORT\nEveryone is searching for Kr��a in the different aspects of His manifestations. Kr��a, the Supreme Personality of Godhead, is partially realized\nin His impersonal brahmajyoti effulgence and as the all-pervading Supersoul dwelling within everything, including the particles of atoms. But\n,\nKr��a is only fully realized by His pure devotees. Consequently, Kr��a is\nthe object of everyone's realization, and thus anyone and everyone is\nsatisfied according to one's desire to have Him. In the transcendental world\nalso., Kr��a reciprocates with His pure devotees in the transcendental\nattitude, just as the devotee wants Him. One devotee may want Kr��a as\nsupreme master, another as his personal friend, another as his son, and still\nanother as his lover. Kr��a rewards all the devotees equally, according to\ntheir different intensities of love for Him. In the material world, the\nsame reciprocations\n\nof\n\nfeelings are there, and they are equally ex­\n\nchanged by the Lord with the different types of worshipers. The pure\ndevotees both here and in the transcendental abode associate with Him in\nperson and are able to render personal service to the Lord and thus derive\ntranscendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the\nindividual existence of the living entity, Kr��a helps also by absorbing\nthem into His effulgence. Such impersonalists do not agree to accept the\neternal, blissful Personality of Godhead; consequently they cannot relish\nthe bliss of transcendental personal service to the Lord, having extinguished\ntheir individuality. Some of them, who are not situated even in the impersonal existence, return to this material field to exhibit their dormant\ndesires for activities. They are not admitted in the spiritual planets, but\nthey are again given a chance to act on the material planets. For those\nwho are fruitive workers, the Lord awards the desired results of their\nprescribed duties, as the yajnesvara; and those who are yogis seeking\nmystic powers are awarded such powers. In other words, everyone is\ndependent for success upon His mercy alone, and all kinds of spiritual\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0261": "233\n\nTranscendental Knowledge\n\nText 12]\n\nprocesses are but different degrees of success on the same path. Unless,\ntherefore, one comes to the highest perfection of Kr�I;J.a consciousness, all\nattempts remain imperfect, as is stated in the Srimad-Bhiigavatam:\n\nakiima� saroa-kiimo vii mok�a-kiima udiiradhi[t\ntivrep.a bhakti-yogena yajeta puru�am param\n\"Whether one is without desire [the condition of the devotees], or is\ndesirous of all fruitive results, or is after liberation, one should with all\nefforts try to worship the Supreme Personality of Godhead for complete\n\nperfection, culminating in Kf�I;J.a consciousness.\" (Bhiig. 2.3 .10)\n\nTEXT 12\n\nlfilfi\"RI: � ft.rf.t � � �: I\n\nftpt ft: �� ftm:�·ll��ll\nkMtk�anta� karmap.iim siddhim\nyajanta iha devatii�\nk§ipram hi miinu§e loke\nsiddhir bhavati karmajii\nkii ri k�an t a� -desiring; ka rm ap. iim of fruitive activities; s iddhim-perfec\n-\n\n­\n\ntion; ya jante-worship by sacrifices; iha-in the material world; devatii{l­\n\nk�ip ram-very quickly; hi-certainly; miinu�e-in human\nsociety; loke-within this world; siddh* bhavati becomes successful;\nkarmajii-the fruitive worker.\nthe demigods;\n\n-\n\nTRANSLATION\nMen in this world desire success in fruitive activities, and therefore they\nworship the demigods. Quickly, of course, men get results from fruitive\nwork in this world.\nPURPORT\nThere is a great misconception about the gods or demigods of this\nmaterial world, and men of less intelligence, although passing as great\nscholars, take these demigods to be various forms of the Supreme Lord.\nActually, the demigods are not different forms of G od, but they are God's\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0262": "I.\nI\n\nI\n\n234\n\nBhagavad-gita As It Is\n\n[Ch. 4\n\ndifferent parts and parcels. God is one, and the parts and parcels are many.\n\nThe Vedas say, nityo nityiiniim: God is one. Isvaraft paramaft k[$llaft. The\nSupreme God is one-Krwa-and the demigods are delegated with powers\n\nto manage this material world. These demigods are all living entities\n\n(nityiiniim) with different grades of material power. They cannot be equal\n\nto the Supreme God-Narayal).a, Vi�IJU, or Kr�IJa. Anyone who thinks that\n\nGod and the demigods are on the same level is called an atheist, or\n\n\\1\nI !\n\npii$a[ll)i. Even the great demigods like Brahma and Siva cannot be compared to the Supreme L?rd. In fact, the Lord is worshiped by demigods\nsuch as\n\nBrahma and Siva\n\n(siva-virinci-nutam).\n\nYet curiously enough\n\nthere are many human leaders who are worshiped by foolish men under\n\nthe misunderstanding of anthropomorphism or zoomorphism. Iha devatiift\n\ndenotes a powerful man or demigod of this material world. But Narayapa,\n\nVi�pu or Kr�pa, the Supreme Personality of Godhead, does not belong to\n\n11\n\n!.\n\nthis world. He is above, or transcendental to, material creation. Even\nSri'pada Saitkaracarya, the leader of the impersonalists,\n\nmaintains that\n\nNarayapa, or K�pa, is beyond this material creation. However, foolish\n\n·people (hrt-anjana) worship the demigods because they want immediate\nresults. They get the results, but do not know that results so obtained are\n\ntemporary and are meant for less intelligent persons. The intelligent person\nis in Kr�pa consciousness, and he has no need to worship the paltry demi­\n\ngods for some immediate, temporary benefit. The demigods of this mate­\n\nrial world, as well as their worshipers, will vanish with the annihilation of\nthis material world. The boons of the demigods are material and temporary.\n\nBoth the material worlds and their inhabitants, including the demigods, and\ntheir worshipers, are bubbles in the cosmic ocean. In this world, however,\n\nhuman society is mad after temporary things such as the material opulence\n\nof possessing land, family and enjoyable paraphernalia. To achieve such\ntemporary things, they worship the demigods or powerful men in human\n\nsociety. If a man gets some ministership in the government by worshiping\na political leader, he considers that he has achieved a great boon. All of\n\nthem are therefore kowtowing to the so-called leaders or \"big guns\" in\norder to achieve temporary boons, and they indeed achieve such things.\nSuch foolish men are not interested in Kr�pa consciousness for the per­\n\nmanent solution to the hardships of material existence. They are all after\n\nsense enjoyment, and to get a little facility for sense enjoyment they are\n\nattracted to worship empowered living entities known as demigods. This\n\nverse indicates that people are rarely interested in Kr�va consciousness.\nThey are mostly interested in material enjoyment, and therefore they\nworship some powerful living entity.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0263": "235\n\nTranscendental Knowledge\n\nText 13]\n\nTEXT 13\n\n4Ud&o� � � gor��fcl�: I\nQ'� �� �f fCfiJI'�rn+ioqqq 11 � � 11\nciitur-varrtyarh mayii Sf§tarh\ngurta-karma-vibhiigasa�\ntasya kartiiram api miirh\nviddhy akartiiram avyayam\nciitur-varrtyam-the four divisions of human society; mayii- by Me;\nSffltam- cre � ted; gu rt a- q uality;\n\ndivision; tasya\n\n-\n\nka rm a- work; v i bhiigas a� -in\n\nterms\n\nof\n\nof that; kartiiram-the father; api- although; miim- Me;\n\nviddhi-you may know; akartiiram-as\n\nthe non-doer; avyayam\n\n-\n\nbei ng\n\nunchangeable.\n\nTRANSLATION\nAccording to the three modes of material nature and the work ascribed\nto them, the four divisions of human society were created by Me. And,\nalthough I am the creator of this system, you should know that I am yet\nthe non-doer, being unchangeable.\nPURPORT\nThe Lord is the creator of everything. Everything is born of Him, everything is sustained by Him, and everything, after annihilation, rests in Him.\nHe is therefore the creator of the four divisions of the social order, beginning with the intelligent class of men, technically called briihmartas due to\ntheir being situated in the mode of goodness. Next is the administrative\nclass, technically called the k§aflriyas due to their being situated in the\nmode of passion. The mercantile men, called the vaisyas, are situated in\nthe mixed modes of passion and ignorance, and the sudras, or laborer class,\nare situated in the ignorant mode of material nature. In spite of His creating the four divisions of human society, Lord Kr�!la does not belong to\nany of these divisions, because He is not one of the conditioned souls, a\nsection of whom form human society. Human society is similar to any\nother animal society, but to elevate men from the animal status, the abovementioned divisions are created by the Lord for the systematic development of Kr�!la consciousness. The tendency of a particular man toward\nwork is determined by the modes of material nature which he has acquired.\ni\n\n\\\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0264": "Bhagavad-gita As\n\n236\n\nIt Is\n\n[Ch. 4\n\nSuch symptoms of life, according to different modes of material nature,\nare described in the Eighteenth Chapter of this book. A person in Kr�Fa\nconsciousness, however, is above even the briihma\"{las, because a briihma\"{la\nby quality is supposed to know about Brahman, the Supreme Absolute\nTruth. Most of them approach the impersonal Brahman manifestation of\nLord Kr�J)a, but only a man who transcends the limited knowledge of a\nbriihma\"{la and reaches the knowledge of the Supreme Personality of God­\n\nhead, Lord S ri Kr�J)a, becomes a person in Kr�J)a consciousness-or, in\n\nother words,\n\na\n\nVai§\"{lava. Kr�l)a consciousness includes knowledge of all\n\ndifferent plenary expansions of Kf�J)a, namely Rama, Nrsimha, V araha, etc.\nHowever, as Kr�l)a is transcendental to this system of the four divisions of\nhuman society, a person in Kr�l)a consciousness is also transcendental to\nall divisions \"of human society, whether we consider the divisions of community, nation or species.\n\nTEXT 14\n\nwr �t �Ttur �tff.ij' wr if (fi�'fie mr 1\n\n� liT �sf�rn �flr.t ij\" �� ��� \\lll\nna miirh karmiiri limpanti\nna me karma-phale sprhii\niti miirh yo 'b hijiiniiti\nkarmab hir na sa badhyate\nna-never; miim-unto Me; ka rm ii \"{l i-all kinds of work; limpanti-do\naffect; na-nor; me-My; karma-phale-in fruitive action; sp rhii-aspiration;\niti- thus; miim- unto Me; ya[l.- one who; abhijiiniiti-does know; karmabhi[l.\n\n-by the reaction of such work; na-never does; sa[�.-he; b adhyate-become\nentangled.\n\n,\n\nTRANSLATION\nThere is no work that affects Me; nor do I aspire for the fruits of action.\nOne who understands this truth about Me also does not become entangled\nin the fruitive reactions of work.\nPURPORT\nAs there are constitutional laws in the material world s tating that the\nking can do no wrong, or that the king is not\n\nsubject to the state laws,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0265": "Text 14]\n\nTranscendental Knowledge\n\n237\n\nsimilarly the Lord, although He is the creator of this material world, is not\naffected by the activities of the material world. He creates and remains\n\naloof from the creation, whereas the living entities are entangled in the\nfruitive results of material activities because of their propensity for lording\n\nit over material resources. The proprietor of an establishment is not responsible for the right and wrong activities of the workers, but the workers are\n\nthemselves responsible. The living entities are engaged in their respective\nactivities of seuse gratification, and these activities are not ordained by the\n\nLord. For advancement of sense gratification, the living entities are engaged\nin the work of this world, and they aspire to heavenly happiness after\n\ndeath. The Lord, being full in Himself, has no attraction for so-called\nheavenly happiness. The heavenly demigods are only His engaged servants.\nThe proprietor never desires the low-grade happiness such as the workers\nmay desire. He is aloof from the material actions and reactions. For exam­\n\nple, the rains are not responsible for different types of vegetation that\nappear on the earth, although without such rains there is no possibility of\nvegetative growth. Vedic smrti confirms this fact as follows:\n\nnimitta-mii tram eviisau srjyiiniim sarga-karmar-i\npradhiina-kiirar-i-bhiitii yato vai s[jya-saktaya{l.\nIn the material creations, the Lord is only the supreme cause. The\nimmediate cause is material nature by which the cosmic manifestation is\nvisible. The created beings are of many varieties, such as the demigods,\nhuman beings and lower animals, and all of them are subject to the reactions of their past good or bad activities. The Lord only gives them the\nproper facilities for such activities and the regulations of the modes of\nnature, but He is never responsible for their past and present activities. In\nthe Vediinta-siitras it is confirmed that the Lord is never partial to any\nliving entity. The living entity is responsible for his own acts. The Lord\nonly gives him facilities, through the agency of material nature, the external energy. Anyone who is fully conversant with all the intricacies of this\nlaw of karma, or fruitive activities, does not become affected by the results\nof his activities. In other words, the person who understands this transcendental nature of the Lord is an experienced man in Kr�!la consciou�mess,\nand thus he is never subj ected to the laws of karma. One who does not\nknow the transcendental nature of the Lord and who thinks that the\nactivities of the Lord are aimed at fruitive results, as are the activities of\nthe ordinary living entities, certainly becomes entangled himsel f in fruitive\nreaction. But one who knows the Supreme Truth is a liberated soul fixed in\n\nKr�!la consciousness.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0266": "..�·;\n\nBhagavad-gita As It Is\n\n238\n\n[Ch. 4\n\nTEXT 15\n\n��r����o�:1\n� m �� tif: � �����\"\nevarh jniitvii krtarh karma\npiiroair api mumuk§ubhi\"{l\nkuru karmaiva tasmiit tvarh\npiiroai\"{l piiroatararh krtam\nevam-thus; jniitvii- kno w ing\n\nwell; krtam-performed; karma-work;\n\npiiroaift-by. past authorities; api-although; mumuk�ubhi\"{l-who attained\nliberation; k uru just perform; karma-prescribed duty; eva- certainly ;\ntasl!l iit- the refore; tvam-you; piiroai\"{l-by the predecessors; piiro ataram\n-\n\n­\n\nancient predecessors;krtam- as performed.\n\nTRANSLATION\nAll the liberated souls in ancient times acted with this understanding\nand so attained liberation. Therefore, as the ancients, you should perform\nyour duty in this divine consciousness.\n\nPURPORT\nThere are two classes of men. Some of them are full of polluted material\nthings within their hearts, and some of them are materially free. Kr�pa\nconsciousness is equally beneficial for both of these persons. Those who are\nfull of dirty things can take to the line of Kr�pa consciousness for a gradual\ncleansing process, following the regulative principles of devotional service.\nThose who are already cleansed of the impurities may continue to act in\nthe same Kr�pa consciousness so that others may follow their exemplary\nactivities and thereby be benefitted. Foolish persons or neophytes in Kr�pa\nconsciousness often want to retire from activities without having knowledge of Kr�J)a consciousness. Arjuna 's desire to retire from activities on\nthe battlefield was not approved by the Lord. One need only know how to\nact. To retire from the activities of Kr�J)a consciousness and to sit aloof\nmaking a show of Kr�J)a consciousness, is less important than actually engaging in the field of activities for the sake of Kr�J)a. Arjuna is here advised\nto act in Kr�J)a consciousness, following in the footsteps of the Lord's\nprevious disciples, such as the sun-god Vivasvan, as mentioned herein-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0267": "Transcendental Knowledge\n\nText 16]\n\n239\n\nbefore. The Supreme Lord knows all His past activities, as well as those of\npersons who acted in Kr�I]a consciousness in the past. Therefore He recommends the acts of the sun-god, who learned this art from the Lord some\nmillions of years before. All such students of Lord Kf�I]a are mentioned\nhere as past liberated persons, engaged in the discharge of duties allotted\nby Kr�I]a.\n\nTEXT 16\n\nftcri����:l\n....\n\n�\n\n�\n\n�\n\n....\n\n. �� �3(CI'��U+t 4�1�1 +ti�\"1R=fS�¥(T� ������\nkim karma kim akarmeti\nkavayo 'py atra mohitii�\ntat te karma pravak§yiimi\nyaj jiiiitvii mok§yase 'subhiit\nkim-what is; karma-action; kim-what is; akarma-inaction; iti-thus;\n\nkavaya�-the intelligent; api-also; atra-in this matter; mohitii�-bewil ­\n\ndered; tat-that; te-unto you; karma-work;pravak§yiimi-1 shall explain;\n\nyat-which; jiiiitvii-knowing; mok§yase-be liberated; asubhiit-from ill\nfortune.\n\nTRANSLATION\nEven the intelligent are bewildered in determining what is action and\nwhat is inaction. Now I shall explain to you what action is, knowing which\nyou shall be liberated from all sins.\nPURPORT\nAction in Kpg1a consciousness has to be executed in accord with the\n\nexamples of previous bona fide devotees. This is recommended in the 15th\nverse. Why such action should not be independent will be explained inthe\n\ntext to follow.\n\nTo act in Kr�I]a consciousness, one has to follow the leadership of\nauthorized persons who are in a line of disciplic succession as explained\nin the beginning of this chapter. The system of Kr�I]a consciousness was\nfirst narrated to the sun-god, the sun-god explained it to his son Manu,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0268": "240\n\nBhagavad-g1ta As It Is\n\n[Ch. 4\n\nManu explained it to his son Ik�vaku, and the system is current on this\n\nearth from that very remote time. Therefore, one has to follow in the foot­\n\nsteps of previous authorities in the line of disciplic succession. Otherwise\neven the most intelligent men will be bewildered regarding the standard\nactions of Kr�r;ta consciousness. For this reason, the Lord decided to\n\ninstruct Atjuna in Kr�r;ta consciousness directly. Because of the direct in­\n\nstruction of the Lord to Atjuna, anyone who follows in the footsteps of\nAtjuna is certainly not bewildered.\n\nIt is said that one cannot ascertain the ways of religion simply by imperfect experimental knowledge. Actually, the principles of religion can only\nbe laid down by the Lord Himself. Dharmam hi siik§iit-bhagavat-praritam.\n\n·No one can manufacture a religious principle by imperfect speculation.\n! '\n\nOne must follow in the footsteps of great authorities like Brahma, Siva,\n\nNarada, Manu, Kumara, Kapila, Prahlada, Bhi�ma, Sukadeva Gosvami,\n\nYamaraja, Janaka, etc. By mental speculation one cannot ascertain what\n\nis religion or self-realization. Therefore, out of causeless mercy to His devo­\n\ntees, the Lord explains directly to Arjuna what action is and what inac­\n\ntion is. Only action performed in Kr�l).a consciousness can deliver a person\n\nfrom the entanglement of material existence.\nTEXT 17\n\nm m .U�otl &i1'{o4 � NEh�UI: I\n�� ;(\\:s;:o4 � m tffir: ����II\nkarmarto hy api boddhavyam\nboddhavyam ca vikarmarta�\nakarmartas ca boddhavyam\ngahanii karmarto gatil_l\n\nkarmartal_l-working order;hi-certainly; api-also; boddhavyam-should\n\nbe understood; boddhavyam-to be understood; ca-also; vikarmara�­\n\nforbidden work; akarm ar a� -inaction; ca-also; boddhavyam-should be\n\nunderstood; gahanii-very difficult; karmapa�-working order; gati�-to\n\nenter into.\n\nTRANSLATION\nThe intricacies of action are very hard to understand. Therefore one\n\nshould know proper ly what action is, -what forbidden action is, and what\ninaction is.\n\nII\\\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0269": "'I\n\n' .�\nText 18)\n\nTranscendental Knowledge\n\n241\n\nPURPORT\n'\nIf one is serious about liberation from material bondage, one has to\nunderstand the distinctions between action, inaction and unauthorized\nactions. One has to apply oneself to such an analysis of action, reaction\nand perverted actions because it is a very difficult subject matter. To understand Kr�pa consciousness and action according to the modes, one has\nto learn one's relationship with the Supreme; i.e., one who has learned\nperfectly knows that every living entity is the eternal servitor of the Lord\nand that consequently one has to act in Kr�pa consciousness. The entire\n\nBhagavad-gitii is directed toward this conclusion. Any other conclusions,\nagainst this consciousness and its attendant reactiohs, are vikarmas, or\nprohibitive actions. To understand all this one has to associate with\nauthorities in Kr�pa consciousness and learn the secret from them; this is\nas\n\ngood as learning from the Lord directly. Otherwise, even the most\n\nintelligent·person will be bewildered.\n\nTEXT 18\n\n!!fi�Ottef'� tt\": q���Eti�fUr :q � tt\": 1\n� !l4:+u ttff�'tit � �:\n..\n\n'hffl!!fi4ti({ nt�n\n\nkarmapy akarma ya� pa.Syed\nakarmapi ca karma ya�\nsa buddhimiin manu§ye§u\n\nsa yukta� krtsna-karma-krt\nkarmari-in action; akarma-inaction; ya�-one who; pasyet-observes;\nakarmari-in inaction; ca-also; karma-fruitive action; ya[l.-one who; sa[!.\n-he; buddhimiin-is intelligent; manu§ye� u-in human society; sa�-he;\nyukta[l.-is\n\nin\n\nthe transcendental\n\nposition; k rtsna-ka rma -k rt-although\n\nengaged in all activities.\n\nTRANSLATION\nOne who sees inaction in action, and action in inaction, is intelligent\namong men, and he is ip the transcendental position, although engaged in\nall sorts of activities.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0270": "I\n\n242\n\nI\n\n(Ch. 4\n\nBhagavad-g1ta As It Is\nPURPORT\n\nA person acting in Kr��a consciousness is naturally free from the bonds\nof karma. His activities are all performed for Kr��a; therefore he does not\nenjoy or suffer any of the effects of work. Consequently he is intelligent\nin human society, even though he is engaged in all sorts of activities for\n\nKr�n.a. A karma means without reaction to work. The impersonalist ceases\nfruitive activities out of fear, so that the resultant action may not be a\nstumbling block on the path of self-realization, but the personalist knows\nrightly his position as the eternal servitor of the Supreme Personality\nof Godhead. Therefore he engages himself in the activities of Kr��a\n_\n\nconsciousness. Because everything is done for Kr��a, he enjoys only\ntranscendental happiness in the discharge of this service. Those who are\nengaged in this process are known to be without desire for personal sense\ngratification. The sense of eternal servitorship to Kr��a makes one immune\nto all sorts of reactionary elements of work.\n\nTEXT 19\n\n� � ��llt: iiht¥t(\\i!fie!�;�r: I\n\n'liltRtf\\�l:f� �:� �r:ll�\\\\11\nyasya saroe samiirambhiifl\nkiima-sankalpa-varjitii\"{l\njfiiiniigni-dagdha-karmiirwm\ntam iihufl pafl�itam budhiifl\nyasya-one whose; saroe-all sorts of; samiirambhii[l-in all attempts;\nkiima-desire for sense gratification; sa l'ikalpa\n\n-\n\ndetermination ; varjit ii[l - are\n\ndevoid of; jfiiina- of perfect knowledge; agni- fire; dagdha- being burnt by;\nka rm iiram- the performer; tam-him; iihufl-de clare; pa fl�itam learned ;\nbudh ii\"{l- fhose who know.\n-\n\nTRANSLATION\nOn e is understood to be in f u ll knowledge whose every act is devoid of\n·\n\n·\n\ndesir e for sense gratification. He is said by sages to be a worker whos e\nfruitive action is burned up by t he fire of perfect knowledge.\n\nt\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0271": "243\n\nTranscendental Knowledge\n\nText 20]\n\nPURPORT\nOnly a person in full knowledge can understand the activities of a person\nin Kr�!la consciousness. Because the person in Kr�!la consciousness is\ndevoid of all kinds of sense-gratificatory propensities, it is to be understood\nthat he has burned up the reactions of his work by perfect knowledge of\nhis constitutional position as the eternal servitor of the Supreme Personality of Godhead. He is actually learned who has attained to such\nperfection of knowledge. Development of this knowledge of the eternal\nservitorship of the Lord is compared to fire. Such a fire, once kindled, can\nburn up all kinds of reactions to work.\n\nTEXT 20\n\n{ll'fc:Clr iftltcti�l('lf f.:l{llqj\\\" firu�: 1\n.... � � ::i-\\-sfif ;fet itM �EfiiJ Rt (1': 11� o 11\nnn\n\nm•\n\ntyak tvii karma-phaliisangarit\nnitya-t'!Pto niriisraya�\nkarmavy abhipravrtto 'pi\nnaiva kincit karoti sa�\ntyaktvii-having given up; karma-phala- iisangam -attachm ent for fruitive\nresults; nitya- always; t'{1Jt�-being satisfied; niriis raya�-without any\ncenter; karmar-i-in activity; abhip ravrtt�- being fully engaged; api- in\nspite of; na-does not; e va-certai nly; kincit- anything; karoti-do; sa�- he,\n\nTRANSLATION\nAbandoning all attachment to the results of his activities, ever satisfied\nh\n\nand independent, he performs no fruiti ve action, although engaged in all\n·\n\nkinds of undertakings.\nPURPORT\nThis freedom from the bondage of actions is possible only in Kr�!la\nconsciousness when one is doing everything for Kr�!J.a. A Kr�!la conscious\nperson acts out of pure love for the Supreme Personality of Godhead, and\ntherefore he has no attraction for the results of the action. He is not even\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0272": "Bhagavad-gita As It Is\n\n244\n\n[Ch. 4\n\nattached to his personal maintenance, for everything is left to Kr�!la. Nor\nis he anxious to secure things, nor to protect things already in his pos�\nsession. He does his duty to his best ability and leaves everything to Kr�!la.\nSuch an unattached person is always free from the resultant reactions of\ngood and bad; it is as though he were not doing anything. This is the sign\nof akarma, or actions without fruitive reactions. Any other action, therefore, devoid of Kr�!la consciousness, is binding upon the worker, and that\nis the real aspect of vikarma, as explained hereinbefore.\n\nI·\n\nTEXT 21\n�\n\ntim��ijMoql�+ll ���: I\nmm �� � ��asuMftt' Ai�'ltf� II� til\n'\n\nniriisir yata-cittiitmii\ntyakta-saroa-parigraha{l.\nsiiriram kevalam karma\nkuroan niipnoti kilb4am\nniriisi[l- without desire for the results; yata- contr o lled; citta-iitmii- mind\nand intelligence; tyakta- giving up; saroa-all; pa rigraha{l. - sense of proprietorship over all possessions; siiriram-in keeping body and soul together;\n\nk e valam- only; ka rm a - work; ku roan- doing so; na-never; iipnoti- does\nnot acquire; ki lbi § am- s inful reactions.\nTRANSLATION\nSuch a man of understanding acts with mind and intelligence perfectly\ncontrolled, gives up all sense of proprietorship over his possessions and\nacts only for the hare necessities of life. Thus working, he is not af fected\n\ni\nI\n\nby sinful reactions.\nPURPORT\nA Kr�J.la conscious person does not expect good or bad results in his\nactivities. His mind and intelligence are fully controlled. He knows that he\nis part and parcel of the Supreme, and therefore the part played by him,\nas a part and parcel of the whole, is not his by choice hut is chosen for\nhim by the Supreme and is done only through His agency. When the hand\n\n'\n\n�� t \"'\n\nJl;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0273": "Transcendental Knowledge\n\nText 22]\n\n245\n\nmoves, it does not move out of its own accord, but by the endeavor of\nthe whole body. A Kr�l)a conscious person is always dovetailed with the\nsupreme desire, for he has no desire for personal sense gratification. He\nmoves exactly like a part of a machine. As a machine part requires oiling\nand cleaning for maintenance, similarly, a Kr�l)a conscious man maintains\nhimself by his work just to remain fit for action in the transcendental\nloving service of the Lord. He is therefore immune to all the reactions of\nhis endeavors. Like an animal, he has no proprietorship even over his own\nbody. A cruel proprietor of an animal sometimes kills the animal in his\npossession, yet the animal does not protest. Nor does it have any real\nindependence. A Kr�l)a conscious person, fully engaged in self-realization,\nhas very little time to falsely possess any material object. For maintaining\nbody and soul, he does not require unfair means of accumulating money.\nHe does not, therefore, become contaminated by such material sins. He is\nfree from all reactions to his actions.\nTEXT 22\n\nilt�R'Sl�� (rlldl«l fCI+t�('((: I\n�: Ria:l�R'l:til ���lfft;rf;r�� II�� II\nyadrcchii-lii bha-santu§to\ndvandviitito vimatsara�\nsama� siddhiiv asiddhau ca\nkrtviipi na nibadhyate\nya d rc c h ii- out\n\nof\n\nits own accord; liibh a - gain; santu §t a�\n\n-\n\nsatisfied;\n\ndva n dva- duality; atita�-surpassed; vimatsara�-free from envy; sama�steady; siddhau-in success; asiddhau-failure; ca-also; k r tvti-doing; api­\n\nalthough; na-never; n ib adhy at e is affected.\n-\n\nTRANSLATION\nHe who is satisfied with gain which comes of its own accord, who is free\nfrom duality and does not envy, who is steady both in' success and failure,\nis never entangled, although performing actions.\n\nPURPORT\nA Kr�r:ta conscious person does not make much endeavor even to\nmaintain his body. He is satisfied with gains which are obtained of their\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0274": "Bhagavad-gita As It Is\n\n246\n\n[Ch. 4\n\nown accord. He neither begs nor borrows, but he labors honestly as far as\nis in his power, and is satisfied with whatever is obtained by his own honest\nlabor. He is therefore independent in his livelihood. He does not allow\nanyone's service to hamper his own service in Kr�v.a consciousness. However, for the service of the Lord he can participate in any kind of action\nwithout being disturbed by the duality of the material world. The duality\nof the material world is felt in terms of heat and cold, or misery and\n\nIt\n\nhappiness. A Kr�':la conscious person is above duality because he does not\nhesitate to act in any way for the satisfaction of Kr�v.a. Therefore he is\nsteady both in success and in failure. These signs are visible when one is\nfully in transcendental knowledge.\n\nTEXT 23\n\n..,,.. .. .,� �� �1'11ct��.q<Hn I\n\ntrifl�l+-�((t: � m 31Fcitttr� ����\"\ngata-sangasya muktasya\njiiiiniivasthita-c etasa{l\nyajiiiiyiicarata{l karma\nsamagrarh praviliyate\n\ngata-sangasya- unattached to the modes of material nature; muktasyaof the liberated; jiiiina a vasthi ta- situated in transcendence; cetasa{l-of\n-\n\nsuch wisdom; yajiiiiya-for the sake of Yajiia (Krwa); iicarata{l-so acting;\nkarma-work; samagram-in total; praviliyate- merges entirely.\n\nTRANSLATION\n\nThe work of a man wh o is unattached to the modes of material nature\nand who is fully situated in transcendental knowled ge merges entirely into\ntranscendence.\nPURPORT\nBecoming fully Kr�':la conscious, one is freed from all dualities and thus\nis free from the contaminations of the material modes. He can become\nliberated because he knows his constitutional position in relationship with\nKr�v.a; and thus his mind cannot be drawn from Kr�v.a consciousness.\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0275": "Text 24]\n\nTranscendental Knowledge\n\n247\n\nConsequently, whatever he does, he does for K��a, who is the primeval\nV��u. Therefore, all his works are technically sacrifices because sacrifice\ninvolves satisfying the Supreme Person, Kr��a. The resultant reactions to\n\nall such work certainly merge into transcendence, and one does not suffer\nmaterial effects.\n\nTEXT 24\n\n;mt&uf' iRI' tfcl�iltiil QIJfT � I\nifiA � ti•<t6fi if��\" cri � II':(� II\nbrahmiirpaflam brahma havir\nbrahmiignau brahmaflii hutam\nbrahmaiva tena gantavyam\nbrahma-karma-samiidhinii\n\nlr\n\nI\n\nI\n\nbrahma-spiritual nature; arpapam-contribution; brahma-the Supreme;\nhav�-butter; brahma-spiritual; agnau-in the fire of consummation;\nb rahmaflii- by the spirit soul; hutam-offered; brahma-spiritual kingdom;\neva-certainly; tena-by him; gantavyam-to be reached; brahma-spiritual;\nkarma-activities; samiidhinii-by complete absorption.\nTRANSLATION\n\n'\n\nI\n\nI\n\nA person who is fully absorbed in Krli!l}a consciousness is sure to attain\nthe spiritual kingdom because of his full contribution to spiritual activities,\nin which the consummation is absolute and that which is offered is of the\nsame spiritual nature.\nPURPORT\n\nHow activities in Kr��a consciousness can lead one ultimately to\nthe spiritual goal is described here. There are various activities in Kf�l}a\nconsciousness, and all of them will be described in the following verses.\nBut, for the present, just the principle of Kr�va consciousness is described. A conditioned soul, entangled in material contamination, is sure\nto act in the material atmosphere, and yet he has to get out of such an\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0276": "r¥;\n\n248\n\nBhagavad-gita As It Is\n\n[Ch. 4\n\nenvironment. The process by which the conditioned soul can get out of the\nmaterial atmosphere is Kr��a consciousness. For example, a patient who is\nsuffering from a disorder of the bowels due to overindulgence in milk\nproducts is cured by another milk product, namely curds. The materially\nabsorbed conditioned soul can be cured by Kr��a consciousness as set\nforth here in the Gitii. This process is generally known as yajiia, or activities (sacrifices) simply meant for the satisfaction of Viwu or Kr��a. The\nI\n\nmore the activities of the material world are performed in Kr��a consciousness, or for Vi��u only, the more the atmosphere becomes spiritualized by\ncomplete absorption. Brahman means spiritual. The Lord is spiritual, and\n\nthe rays of His transcendental body are called brahmajyoti, His spiritual\n\neffulgence. Everything that exists is situated in that brahmajyoti, but when\nthe jyoti is covered by illusion (miiyii) or sense gratification, it is called material. This material veil can be remove.d at once by Kr��a consciousness;\nthus the offering for the sake of Kr��a consciousness, the consuming agent\nof such an offering or contribution, the process of consumption, the contributor, and the result are-all combined together-Brahman, or the Absolute Truth. The Absolute Truth covered by miiyii is called matter.\nMatter dqvetailed for the cause of the Absolute Truth regains its spiritual\nquality. Kr��a consciousness is the process of converting the illusory con­\n\nsciousness into Brahman, or the Supreme. When the mind is fully absorbed\nin Kr��a consciousness, it is said to be in samiidhi, or trance. Anything\ndone in such transcendental consciousness is called yajiia, or sacrifice for\nthe Absolute. In that condition of spiritual consciousness, the contributor,\nthe contribution, the consumption, the performer or leader of the performance, and the result or ultimate gain-everything-becomes one in the Absolute, the Supreme Brahman. That is the method of Kr��a consciousness.\n\nTEXT 25\n\n\"' q· �nttt'1: �\nd0Cf'4Cftq(\nq�ql('ttt I\n\n�\n\n\"'\n\n:\\\n\nus......\n\n� t�it;ffiq�cRI 11�'-\\11\n\ndaivam eviipare yajiiarh\nyogina[l, paryupiisate\nbrahmiigniiv apare yajiiarh\nyajiienaivopajuhvati\ndaivam-in worshiping the demigods; eva-like this; apare-some; yajiiam\n-sacrifices; yogina[l,-the mystics;p a ry u p iisate-worship perfectly; brahma\n\n.1··\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0277": "�·\n\nText 25]\n\nTranscendenta l Knowledge\n\n249\n\n-the Absolute Truth; agnau-in the fire of; apare-others; yajnam-sacrifice; yajnena-by sacrifice; eva-thus; upajuhvati-worship.\nTRANSLATION\nSome yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme\nBrahman.\nPURPORT\nAs described above, a person engaged in discharging duties in Kr�!la\nconsciousness is also called a perfect yogi or a first-class mystic. But there\nare others also, who perform similar sacrifices in the worship of demigods,\nand still others who sacrifice to the Supreme Brahman, or the impersonal\nfeature of the Supreme Lord. So there are different kinds of sacrifices in\nterms of different categories. Such different categories of sacrifice by\ndifferent types of performers only superficially demark varieties of sacrifice. Factual sacrifice means to satisfy the Supreme Lord, Viwu, who is\nalso known as Yajna. All the different varieties of sacrifice can be placed\nwithin two primary divisions: namely, sacrifice of worldly possessions and\nsacrifice in pursuit of transcendental knowledge. Those who are in Kr�!la\nconsciousness sacrifice all material possessions for the satisfaction of the\nSupreme Lord, while others, who want some temporary material happiness,\nsacrifice their material possessions to satisfy demigods such as Indra, the\nsun-god, etc. And others, who are impersonalists, sacrifice their identity\nby merging into the existence of impersonal Brahman. The demigods are\npowerful living entities appointed by the Supreme Lord for the maintenance and supervision of all material functions like the heating, watering\nand lighting of the universe. Those who are interested in material benefits\n·\nworship the demigods by various sacrifices according to the Vedic rituals.\nThey are called bahv-iSvara-viidi, or believers in many gods. But others, who\nworship the impersonal feature of the Absolute Truth and regard the\nforms of the demigods as temporary, sacrifice their individual selves in the\nsupreme fire and thus end their individual existences by merging into the\nexistence of the Supreme. �uch impersonalists spend their time in philosophical\n\nspeculation to understand the transcendental nature of the\n\nSupreme. In other words, the fruitive workers sacrifice their material\npossessions for material enjoyment, whereas the impersonalist sacrifices\nhis material designations with a view to merging into the existence of the\n\nl\n\nL\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0278": "250\n\nBhagavad-gita As It Is\n\n[Ch. 4\n\nSupreme. For the impersonalist, the fire altar of sacrifice is the Supreme\nBrahman, and the offering is the self being consumed by the fire of\nBrahman. The Kr�pa conscious person, like Arjuna, however, sacrifices\neverything for the satisfaction of Kr�pa, and thus all his material possessions as well as his own self-everything-is sacrificed for Kr�pa. Thus, he is\nthe first-class yog i; but he does not lose his individual existence.\n\nTEXT 26\n\n�Sil��Wi�P�lo� il�441Rl! �I\n�PS::�IRI! �II�G.It\n\n,.,,_,.,:Arhnnu 11\n\nsrotriidinindriyiip,y anye\nsamyamiigni§U juhvati\nsabdiidin vi§ayiin anya\nindriyiigni§u juhvati\nsrotra-iidini-hearing process; indriyiip,i-senses; anye- others; samyamaof restraint; agni§u-in the fire; juhvati-offers;. sabda-iidin-sound vibration, etc.; vi§ayiin-objects of sense gratification; anye-others; indriya-of\nsense organs; agni§u-in the fire;juhvati-sacrifice.\nTRANSLATION\nSome of them sacrifice the hearing process and the senses in the fire of\nthe controlled mind, and o thers sacrifice the objects of the senses, such as\nsound, in the fire of sacrifice.\nPURPORT\nThe four divisions of human life, namely the brahmaciiri, the grhastha,\nthe viinaprastha, and the sannyiisi, are all meant to help men become\nperfect yogis or transcendentalists. Since human life is not meant for our\nenjoying sense gratification like the animals, the four orders of human life\nare so arranged that one may become perfect in spiritual life. The brahma­\n\nciiris, or students under the care of a bona fide spiritual master, control\nthe mind by abstaining from sense gratification. They are referred to in\nthis verse as sacrificing the hearing process and the senses in the fire of the\ncontrolled mind. A brahmaciiri hears only words concerning Kr�pa con-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0279": "Text 27]\n\nTranscendental Knowledge\n\n251\n\nsciousness; hearing is the basic principle for understanding, and therefore\n·\nthe pure brahmaciiri engages fully in harer niimanukirtanam-chanting and\nhearing the glories of the Lord. He restrains himself from the vibrations of\nmaterial sounds, and his hearing is engaged in the transcendental sound\nvibration of Hare Kr�va, Hare Kr�va. Similarly, the householders, who\nhave some license for sense gratification, perform such acts with great\nrestraint. Sex life, intoxication and meat eating are general tendencies of\nhuman society, but a regulated householder does not indulge in unrestricted\nsex life and other sense gratifications. Marriage on principles of religious\nlife is therefore current in all civilized human society because that is the\nway for restricted sex life. This restricted, unattached sex life is also a kind\nof yajna because the restricted householder sacrifices his general tendency\ntoward sense gratification for higher transcendental life.\n\nTEXT 27\n\n�loftP��4ilfUI 31101�4ilfUI :qr� I\n:Jrnfi(\\�fi::O•utti � � 11�\\911\nsaroar-indriya-karmiir-i\npriir-a-karmiiT}i ciipare\niitma-sarh yama-yogiignau\njuhvati jniina-dipite\nsaroiir-i-all; indriya-senses; karmar-i-functions; prar-a-karmar-i-functions of the life breath; ca-also; apa re-others; atma-sarh yuma-controlling\nthe mind; yoga-linking process; agnau-in the fire of; juhvati-offers;\njnana dipite-because of the urge for self-realization.\n-\n\nTRANSLATION\nThose who are interested in self-realization, in terms of mind and sense\ncontrol, offer the functions of all the senses, as well as the vital force\n[br�ath], as oblations into the fire of the controlled mind.\nPURPORT\nThe yoga system conceived by Pataiij ali is referred to herein. In the\nYoga-siitra of Pataiijali, t he soul is called pratyag-iitma and parag-atmii As\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0280": "[Ch. 4 .\n\nBh agavad glta As It Is\n\n252\n\n-\n\nlong as the soul is attached to sense enjoyment, it is called parag-iitmii. The\nsoul is subjected to the functions of ten kinds of air at work within the\nbody, and this is perceived through the breathing system. The Patafi.jala\nsystem of yoga instructs one on how to control the functions of the body's\nair in a technical manner so that ultimately all the functions of the air\nwithin become favorable for purifying the soul of material attachment.\nAccording to this yoga system, pratyag iitmii is the ultimate goal. This\npratyag iitmii is a withdrawal from activities in matter. The senses interact\nwith the sense objects, like the ear for hearing, eyes for· seeing, nose for\nsmelling, tongue for tasting, hand for touching, and all of them are thus\nengaged in activities outside the self. They are called the functions of the\npriipa viiyu\n-\n\n.\n\nThe apiina viiyu goes downwards, vyiina-viiyu acts to shrink\n-\n\nand expand, sam iina viiyu adjusts equilibrium, udiina viiyu goes upwards-\n\n-\n\nand when one is enlightened, one engages all these in searching for selfrealization.\n\nTEXT 28\n\n�q�� 1«1� �a��� I«<� I\n�q-��� it�it� �: �RI(ft4«t: ������\ndravya-yajfiiis tapo-yajfiii\nyoga-yajfiiis tathiipare\nsviidhyiiya-jfiiina-yajfiiis ca\nyatayafl samsita-vratiifl\ndravya-yajniifl-sacrificing one's possessions; tap o -yajniifl-sacrifice in\nausterities; yoga-yajniifl-sacrifice in\n\neightfold\n\nmysticism; tathii-thus;\n\napare-others; sviidhyaya-sacrifice in the study of the\n\nVedas; jfiiina­\n\nyajnafl-sacrifice in advancement of transcendental knowledge; ca-also;\nyataya[l-enlightened; samsita- taken to strict; vratii[l- vows.\nTRANSLATION\n\nThere are others who, enlightened by sacrificing their material possessions in severe austerities, take strict vows and practice the yoga of\neightfold mysticism, and others study the Vedas for the advancement of\ntranscendental knowledge.\n\n'I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0281": "Transcendental Knowledge\n\nText 29]\n\n253\n\nPURPORT\nThese sacrifices may be fitted into various divisions. There are persons\nwho are sacrificing their possessions in the form of various kinds of\ncharities. In India, the rich mercantile community or princely orders open\nvarious\n\nkinds of charitable institutions like dharmaSiila, anna-k§etra,\n\natithi-siilii, anathalaya, vidyiipitha, etc. In other countries, too, there are\nmany hospitals, old age homes and similar charitable foundations meant\nfor distributing food, education and medical treatment free to the poor.\nAll these charitable activities are called dravyamaya-yajna. There are others\nwho, for higher elevation in life or for promotion to higher planets\nwithin the universe, voluntarily accept many kinds of austerities such as\n\ncandriiyana and ciiturmiisya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the ciiturmiisya\nvow the candidate does not shave for four months during the year (July\nto October), he does not eat certain foods, does not eat twice in a day and\ndoes not leave home. Such sacrifice of the comforts of life is called\n\ntapomaya-yajfia. There are still others who engage themselves in different\nkinds of mystic yogas like the Patafijali system (for merging into the\nexistence of the Absolute), or hatha-yoga or a§tiinga-yoga (for particular\nperfections) . And some travel to all the sanctified places of pilgrimage. All\nthese practices are called yoga-yajna, sacrifice for a certain type of perfection in the material world. There are others who engage themselves in\nthe studies of different Vedic literatures, specifically the Upani§ads and\n\nVediinta-siitras,\n\nor the siinkhya philosophy.\n\nAll of these are called\n\nsviidhyiiya-yajna, or engagement in the sacrifice of studies. All these yogis\nare faithfully engaged in different types of sacrifice and are seeking a higher\nstatus of life. Kr�r;ta consciousness, is, however, different from these because it is the direct service of the Supreme Lord. Kr�r;ta consciousness\ncannot be attained by any one of the above-mentioned types of sacrifices\nbut can be attained only by the mercy of the Lord and His bona fide\ndevotee. Therefore, Kr�r;ta consciousness is transcendental.\n\nTEXT 29\n\n� � mot mutsqr.f ([� I\nmurttflwt•tdl �r suuu�tflqoqurr: 1\n3{1{): f;l�ij((l(l: SJIUII·st� �(� ll�'lt\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0282": "1·-\n\nl\n\n254\n\nBhagavad-gita As It Is\n\n[Ch. 4\n\napiine juhvati prii{larh\nprii{le 'piinarh tathiipare\nprii{liipiina-gati ruddhvii\nprii{liiyiima-pariiya{lii[l\napare niyatiihiiriifl\nprii{liin prii{le§U juhvati\napiine- air which acts downward; juh v ati- offers; p rii{l am- air which acts\noutward; priir-e-in the air going outward; apiinam-air going downward;\ntathii-as also; apare - others; priir-a-air going outward; apiina-air going\ndownward;\n\ngati- movement;\n\nruddhvii- checking;\n\np rii{liiyiima- trance\n\ninduced by stopping all breathing; pariiyar-iifl-so inclined; ap are- others;\n\nniyata- controlled; iihiiriifl- eating ; p riir-iin- outgoi ng air; priir-e§U- in the\noutgoing air; juhvati- s acrifices\n\n.\n\nTRANSLATION\nAnd there are even others who are inclined to the process of breath\nrestraint to remain in trance, and they practice stopping the movement of\nthe outgoing breath into the incoming, and incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Some of\nthem, curtailing the eating process, offer the outgoing breath into itself, as\na sacrifice.\nPURPORT\n\nThis system of yoga for controlling the breathing process is called priir-ii­\n\nyiima, and in the beginning it is practiced in the hatha-yoga system through\ndifferent sitting postures. All of these processes are recommended for controlling the senses and for advancement in spiritual realization. This practice involves controlling the air within the body to enable simultaneous\n\nl\nI·\n\npassage in opposite directions. The apiina air goes downward, and the priir-a\nair goes up. The priir-iiyiima yogi practices breathing the opposite way until\nthe currents are neutralized into piiraka, equilibrium. Similarly, when the\nexhaled breathing is offered to inhaled breathing, it is called recaka. When\nboth air currents are completely stopped, it is called kumbhaka-yoga. By\npractice of kumbhaka-yoga, the yogis increase the duration of life by\n. many, many years. A Krg�.a conscious person, however, being always\nsituated in the transcendental loving service of the Lord, automatically\nbecomes the controller of the senses. His. senses, being always engag ed in\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0283": ",j\nText 30]\n\n255\n\nTranscendental Knowledge\n\nthe service of Kr�Q.a, have no chance of becoming otherwise engaged. So at\nthe end of life, he is naturally transferred to the transcendental plane of\nLord Kr�Q.a; consequently he makes no attempt to increase his longevity.\nHe is at once raised to the platform of liberation. A Kr�Q.a conscious person\nbegins from the transcendental stage, and he is constantly in that consciousness. Therefore, there is no falling down, and ultimately he enters into the\nabode of the Lord without delay. The practice of reduced eating is automatically done when one eats only Kr�Q.a prasiidam, or food which is\noffered first to the Lord. Reducing the eating process is very helpful in the\nmatter of sense control. And without sense control there is no possibility\nof getting out of the material entanglement.\n\nTEXT 30\n\n�ls� 4�fil(\\ �iJEhe!¥4'11: I\n�'�e���� 41� Jm ���{. II� II\no\n\nsarve'py ete yajiia-vido\nyajiia-k�apita-kalma�ii�\nyajiia-si�tiimrta-bhujo\nyiinti brahma saniitanam\nsa rve-all; api- although apparently different; ete-all these; yajiia-vida�\n-conversant with the purpose of performing; yaj n a-sacrifices; k�apitabeing cleansed of the result of such performances; k alma�ii� -sinfu l reactions; yajiia-si�ta-as a result of such performances of yajiia; amrta-bhuj�\n-those who have tasted such nectar; yiinti-do approach; brahma-the\nsupreme; saniitanam-eternal atmosphere.\nTRANSLATION\n\nAll these performers who know the meaning of sacrifice become cleansed\nof sinful reaction, and, having tasted the nectar of the remnants of such\nsacrifice, they go to the supreme eternal atmosphere.\nPURPORT\nFrom the foregoing explanation of differents types of sacrifice (namely\nsacrifice of one's possessions, study of the Vedas or philosophical doctrines,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0284": "f '\"\ni\n\nr\ni\n\n256\n\nI·l'\n\nBhagavad- glta As It Is\n\n[Ch. 4\n\nand performance of the yoga system), it is found that the common aim of\n\n'\n\nall is to control the senses. Sense gratification is the root cause of material\nexistence; therefore, unless and until one is situated on a platform apart\nfrom sense gratification, there is no chance of being elevated to the eternal\nplatform of full knowledge, full bliss and full life. This platform is in the\neternal atmosphere, or Brahman atmosphere. All the above-mentioned\nsacrifices help one to become cleansed of the sinful reactions of material\nexistence. By this advancement in life, one not only becomes happy and\nopulent in this life, but also, at the end, he enters into the eternal kingdom\nof God, either merging into the impersonal Brahman or associating with\nthe Supreme Personality of Godhead, Kr�l).a.\n\nr\n\nTEXT 31\n\nI\n•\n\n;rr:f m�s�{'4�ij€<f iij)s;r.r: ��('1*144 II�� II\n\nt\nI\n\nniiyam loko 'sty ayajiiasya\nkuto 'nya[l, kum-sattama\n\n'\n\nl,\n\nna-never; ayam-this; loka[l, - planet; asti-there is; ayajiiasya-of the\nfoolish; kuta[l,-where is; anya[l, -the other; kum-sattama-0 best amongst\nthe Kurus.\n\nI.\n\nTRANSLATION\n\n0 best of the Kuru dynasty, without sacrifice one can never live happily\non this planet or in this life: what then of the next?\nPURPORT\nWhatever form of material existence one is in, one is invariably ignorant\nof his real situation. In other words, existence in the material world is due\n\nI\n\nto the multiple reactions to our sinful lives. Ignorance is the cause of sinful\n\n'\n\n1\n\n.•\n\nlife, and sinful life is the cause of one's dragging on in .material existence.\n\nl\n\nThe human form of life is the only loophole by which one may get out\n\nI\n\nof this entanglement. The Vedas, therefore, give us a chance for escape by\npointing out the paths of religion, economic comfort, regulated sense\n\nt\n\n·\n\ngratification and, at last, the means to get out of the miserable condition\nentirely. The path of religion, or the different kinds of sacrifice recom-\n\nl.I\n\n,II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0285": "�.\n\nTranscendental Knowledge\n\nText 32]\n\n257\n\nmended above, automatically solves our economic problems. By performance of yajna we can have enough food, enough milk, etc.-even if there\nis a so-called increase of population. When the body is fully supplied,\nnaturally the next stage is to satisfy the senses. The Vedas prescribe, therefore, sacred marriage for regulated sense gratification. Thereby one is gradu­\n\nally elevated to the platform of release from material bondage, and the\nhighest perfection of liberated life is to associate with the Supreme Lord.\nPerfection is achieved by performance of yajna (sacrifice), as described\nabove. Now, if a person is not inclined to perform yajna according to the\nVedas, how can he expect a happy life? There are different grades of\nmaterial comforts in different heavenly planets, and in all cases there is\nimmense happiness for persons engaged in different kinds of yajna. But\nthe highest kind of happiness that a man can achieve is to be promoted to\nthe spiritual planets by practice of Kr�l)a consciousness. A life of Kr�l)a\nconsciousness is therefore the solution to all the problems of material\nexistence.\nTEXT 32\n\n� qfcr�T �ijf R�HrT � i� I\n��Ferf.t Qr.:�t�;t ijfffi fcrlfr��«11� � u\nevarh bahu-vidha yajna\nvitata brahmarw mukhe\nka rma -jan viddhi tan sarvan\nevarh jnatva vimok§yase\nevam-thus; b ah u vidha�-various kinds of; yajfi.a�-sacrifices; vitata�-\n\nwidespread; brahma[ta� -of the Vedas; mukhe-in the face of; ka rm a-jan\n\n­\n\nborn of work; viddhi-y o u should know; tan-them; sarvan--all; evamthus;jniitva-knowing; vim ok§yase-be liberated.\nTRANSLATION\nAll these different types of sacrifice are approved by the Vedas, and all\nof them are hom of different types of work. Knowing them as such, you\nwill become liberated.\nPURPORT\nDifferent types of sacrifice, as discussed above, are mentioned in the\nVedas to suit the different types of worker. Because men are so deeply\n\n/\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0286": ";j\n\nI\nf.\n\n258\n\nBhagavad-gita As It Is\n\n[Ch. 4.\n\nabsorbed in the bodily concept, these sacrifices are so arranged that one\ncan work either with the body, the mind, or the intelligence. But all of\nthem are recommended for ultimately bringing about liberation from the\n,I\n\nbody. This is confirmed by the Lord herewith from His own mouth.\n\nI\n\nTEXT 33\n�\n\n.\n\n�qT•S(o4+t41�UJT�f;r:rij: 1ffif1f I\n·�\n�\n�t\n'\"\\�\n'\"\\\n� �q���� 'l{l� ijR '11�Q+t1Qf� 11��11\nsreyiin dravyamayiid yajniij\n\njniina-yajna� parantapa\n\nsarvam karmiikhilam piirtha\njniine parisamiipyate\nsre_yiin-greater; dravyamayiit-than the sacrifice of material possessions;\nyajniit-knowledge;\n\njniina-yajna�-sacrifice in knowledge; parantapa-0\n\nchastiser of the enemy;sarvam-all;karma-activities; akhilam-in totality:\npiirtha-0 son of Prtha;jniine-in knowledge;parisamiipyate-ends in.\n\nTRANSLATION\n0 chastiser of the enemy, the sacrifice of knowledge is greater than the\nsacrifice of material possessions. 0 son of Prtha, after all, the sacrifice of\nwork culminates in transcendental knowledge.\n\nPURPORT\nThe purpose of all sacrifices is to arrive at the status of complete\nknowledge, then to gain release from material miseries, and, ultimately,\nto engage in loving transcendental service to the Supreme Lord (Kr�l).a\nconsciousness). Nonetheless, there is a mystery about all these different\nactivities of sacrifice, and one should know this mystery.\n\nSacrifices\n\nsometimes take different forms according to the particular faith of the\nperformer. When one's faith reaches the stage of transcendental knowledge,\nthe per former of sacrifices should be considered more advanced than\nthose who simply sacrifice material possessions without such knowledge,\nfor without attainment of knowledge, sacrifices remain on the material\nplatform and bestow no spiritual benefit. Real knowledge culminates in\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0287": "259\n\nText 34]\n\nTranscendental Knowledge\n\nKr�Q.a consciousness,\n\nthe highest stage of transcendental knowledge.\n\nWithout the elevation of knowledge, sacrifices are simply material activities.\nWhen, however, they are elevated to the level of transcendental knowledge,\nall such activities enter onto the spiritual platform. Depending on differences in consciousness, sacrificial activities are sometimes called karma­\n\nkiir-c}a, fruitive activities, and sometimes jiiiina-kar-cJa, knowledge in the\npursuit of truth. It is better when the end is knowledge.\n\nTEXT\n\n34\n\nijf§:f% sr{Qrqr�;r -n�sr� mr I\n:a-q'�\"tff.ij ij- ,r;J �IMit(ij�;\"(�f?frit: ������\ntad viddhi prapipiitena\npariprasnena sevayii\nupadek§yanti te jiiiinam\njiiiininas tat tva-darsina[l\ntat-that knowledge of different sacrifices; vi ddhi-try to understand;\n\nprapipiitena-by approaching a spiritual master; parip rasnena-by submissive inquiries; sevayii-by the rendering of service; upadek§ yant i-initiate;\nte-unto you; jii.iinam-knowledge; jiiiinina[l-the self-realized; tattvatruth; darsina[l-the seers.\n\nTRANSLATION\njust try to learn the truth by approaching a spiritual master. Inquire\n. from him submissively and render service unto him. The self-realized soul\ncan impart knowledge unto you because he has seen the truth.\nPURPORT\nThe path of spiritual realization is undoubtedly difficult. The Lord\ntherefore advises us to approach a bona fide spiritual master in the line of\ndisciplic succession from the Lord Himself. No one can be a bona fide\nspiritual master without following this principle of disciplic succession.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0288": "�·\nI\n\n260\n\n[Ch. 4\n\nBhagavad-glta As It Is\n\nThe Lord is the original spiritual master, and a person in the disciplic\nsuccession can convey the message of the Lord as it is to his disciple.\nNo one can be spiritually realized by manufacturing his own process, as is\n\nf'\n\nthe fashion of the foolish pretenders. The Bhiigavatam says: dharmarh\nhi siik§iid-bhagavat-prar-itam-the path of religion is directly enunciated\nby the Lord. Therefore, mental speculation or dry arguments cannot help\none progress in spiritual life. One has to approach a bona fide spiritual master to receive the knowledge. Such a spiritual master should be accepted in\nfull surrender, and one should serve the spiritual master like a menial servant, ·without false prestige.\n\nSatisfaction of the self-realized spiritual\n\nmaster is the secret of advancement in spiritual life. Inquiries and submission\nconstitute the proper combination for spiritual understanding. Unless there\nis submission and service, inquiries from the learned spiritual master will\nnot be effective. One must be able to pass the test of the spiritual master,\nand when he sees the genuine desire of the disciple, he automatically\nblesses the disciple with genuine spiritual understanding. In this verse,\nboth blind following and absurd inquiries are condemned. One should\nnot only hear submissively from the spiritual master, but one must also\nget a clear understanding from him, in submission and service and\ninquiries. A bona fide spiritual m_aster is by nature very kind toward the\ndisciple. Therefore when the student is submissive and is always ready to\nrender service, the reciprocation of knowledge and\n\ninquiries becomes\n\nperfect.\nI\n\nt\n\nTEXT 35\n\n'·\n\n�rffi ;r ��� lfl�« � I\n\n� \"{!JP-r�fur ��\"lf�mP:r� � II� '\"\\II\nyaj jniitvii na punar moham\nevarh yiisyasi piir-{iava\nyena bhii.tiiny ase§ii[Li\ndrak§yasy iitmany atho mayi\nyat- which; jniitvii-knowing; na- never; puna{l - again; moham- illusion;\nevam-like this; yiisyasi-you shall go; piir-{iava-0 son of Pli!J.9u; yena- by\nwhich; bhii.tiini-all living entities; l1Sesiir-i-totally; drak§yasi-you will see;\niitmani-in the Supreme Soul; a tho- or in other words; mayi-in Me.\n\nI:\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0289": ".\\\n'\n\nText 35]\n\nTranscendental Knowledge\n\n261\n\nTRANSLATION\nAnd when you have thus learned the truth, you will know that all\nliving beings are but part of Me-and that they are in Me, and are Mine.\nPURPORT\n\nThe result of receiving knowledge from a self-realized soul, or one who\n\n.\n\nknows things as they are, is learning that all living beings are parts and\n\nparcels of the Supreme Personality of Godhead, Lord Sri Kr�l)a. The sense\n\nof a separated existence from Kr�l)a is called maya (ma-not, ya-this).\n\nSome think that we have nothing to do with Kr�l)a, that Kr�l)a is only a\n\ngreat historical personality and that the Absolute is the impersonal\n\nBrahman. Factually, as it is stated in the Bhagavad-gita, this impersonal\nBrahman is the personal effulgence of Kr�l)a. Kr�l)a, as the Supreme Person­\n\nality of Godhead, is the cause of everything. In the Brahma-sarhhita it is\nclearly stated that Kr�l)a is the Supreme Personality of Godhead, the cause\n\nof all causes. Even the millions of incarnations are only His different\n\nexpansions. Similarly, the living entities are also expansions of Kr�l)a. The\nMayavadl philosophers wrongly think that Kr�l)a loses His own separate\nexistence in His many expansions. This thought is material in nature. We\n\nhave experience in the material world that a thing, when fragmentally\n\ndistributed, loses its own original identity. But the Mayavadl philosophers\n\nfail to understand that Absolute means that one plus one is equal to one,\n\nand that one minus one is also equal to one. This is the case in the\n\nabsolute world.\n\nFor want of sufficient knowledge in the absolute science, we are now\n\ncovered with illusion, and therefore we think that we are separate from\nKr�\\la. Although we are separated parts of Kr�\\la, we are nevertheless not\n\ndifferent from Him. The bodily difference of the living entities is maya, or\n\nnot actual fact. We are all meant to satisfy Kr�\\la. By maya alone Arjuna\n\nthought that the temporary bodily relationship with his kinsmen was more\nimportant than his eternal spiritual relationship with Kr�\\la. The whole\n\nteaching of the Gita is targetted toward this end: that a living being, as His\n\neternal servitor, cannot be separated from Kr�\\la, and his sense of being an\n\nidentity apart from Kr�\\la is called maya. The living entities, as separate\n\nparts and parcels of the Supreme, have a purpose to fulfill. Having for­\n\ngotten that purpose, since time immemorial they are situated in different\n\nbodies, as men, animals, demigods, etc. Such bodily differences arise from\nforget fulness of the transcendental service of the Lord. But when one is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0290": "l\nI\n\nt\n\n262\n\nBhagavad-glta As It Is\n\n[Ch, 4\n\nengaged in transcendental service through Kr�pa consciousness, one becomes at once liberated from this illusion. One can acquire such pure\nknowledge only from the bona fide spiritual master and thereby avoid the\ndelusion that the living entity is equal to Kr�pa. Perfect knowledge is that\nthe Supreme Soul, Kr�pa, is the supreme shelter for all living entities, and\ngiving up such shelter, the living entities are deluded by the material energy,\nimagining themselves to have a separate identity. Thus, under different\nstandards of material identity, they become forgetful of Krwa. When,\nhowever, such deluded living entities become situated in Kr�pa consciousness, it is to be understood that they are on the path of liberation, as\nconfirmed\n\nin\n\nvyavasthiti[t.\n\nthe Bhiigavatam:\n\nmuktir hitviinyathii riipam svariipera\n\nLiberation means to be situated in one's constitutional\n\nposition as the eternal servitor of Kr�l).a (Kr�l).a consciousness).\n\nTEXT 36\n\n'\"\"'\n\nmq+�: «q+�: qrqt�+t: I\n�fq '\\\n:q�•«\n� '\\\n\n«� ����1{�;:r i�;{ �qft�ftr II��II\napi ced asi piipebhya[t\nsarvebhya{l piipa-krttama{l\nsarvam jiiiina-plavenaiva\nv.rjinam santari§yasi\napi- ev e n; cet-if; asi-you are; piipebhya[t-of sinners; sarvebhya[l-of\nall; piipa-krttama[t-the greatest sinner; sarvam-all such sinful actions;\n\njiiiina-plavena-by the boat of transcendental knowledge; eva-certainly;\nvrjinam- the ocean of miseries; santa ri§ yasi\n\n-\n\nyou will cross completely.\n\nTRANSLATION\n\nEven if you are considered to be the most sinful of all sinners, when you\nare situated in the boat of transcendental knowledge, you will be able to\ncross over the ocean of miseries.\nPURPORT\nProper understanding of one's constitutional position in relationship to\n\nKr� pa is so nice that it can at once lift one from the struggle for existence\n\nJll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0291": "1\nTranscendental Knowledge\n\nText 37]\n\n263\n\nwhich goes on in the ocean of nescience. This material world is sometimes\nregarded as an ocean of nescience and sometimes as a blazing forest. In the\nocean, however expert a swimmer one may be, the struggle for existence is\nvery severe. If someone comes forward and lifts the struggling swimmer\nfrom the ocean, he is the greatest savior. Perfect knowledge, received from\nthe Supreme Personality of Godhead, is the path of liberation. The boat of\nKr�l).a consciousness is very simple, but at the same time the most sublime.\n\nTEXT 37\n\n���tfu\" ij'�)sfir�«�s:f;r I\nr-..\n\n<:'\n\n\"'\n\n<:'r-..\n\nijT't\"TN: ij'q�lJTTUT � (11 �t�(J (J�T 111� \\9:11\nyathaidhiimsi samiddho 'gnir\nbhasmasiit kurute 'rjuna\njiiiiniignifl saroa-karmiir-i\nbhasmasiit kurute tathii\nyat h ii-just\n\nas;\n\nedhiimsi-firewood;\n\nsamid dh afl - blazing;\n\nagni\"{l - fire;\n\nbhasmasiit-turns into ashes; kurute-so does; arjuna-0 Arjuna; jiiiinaagnifl-the fire of knowledge; saroa-karmiir- i-all reactions to material\nactivities; bhasmasiit-to ashes; kurute-it so does; tath ii- similarly.\n\nTRANSLATION\nAs the blazing fire turns firewood to ashes, 0 Arjuna, so does the fire of\n\nknowledge bum to ashes all reactions to material activities.\nPURPORT\n\nPerfect knowledge of self and Superself and of their relationship is\ncompared herein to fire. This fire not only burns up all reactions to impious\nactivities, but also all reactions to pious activities, turning them to ashes.\nThere are many stages of reaction: reaction in the making, reaction fructifying, reaction already achieved, and reaction a priori. But knowledge of\nthe constitutional position of the living entity burns everything to ashes.\nWhen one is in complete knowledge, all reactions, both a priori and\n\na posteriori, are consumed. In the Vedas it is stated: ubhe uhaivai§a ete taraty\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0292": "'\n\nI\n\nI\n\n264\n\nBhagavad -gila As It Is\n\namrtafl siidhv-asiidhuni:\n\n\"One overcomes both the pious and 1mpwus\n\n[Ch. 4\n\n-\n\ninteractions of work.\"\nTEXT 38\n\nt:;;,.\n\n\"\n\n·\n\n�\n\n\"\n\n�\n\n;:r •&. �;:r ij'W q\"at�:rr+t� att-ec'l I\n\n� tr�fu�: �T�;:rmrf;r N;:�Rr II�� II\nna hi jiiii nena sadrsarh\npavitram iha vidyate\ntat svayam yoga-sarhsiddhafl\nkiileniitmani vindati\nna-never; hi-certainly;jiiiinena-with knowledge; sadrsam-in comparison; pavit ram-sanctified; iha- in this world; vidyate-e x ists; ta t-that;\nsvayam-itself; yoga-devotion ; sarhsiddhafl-matu red ; kiilena-in course of\ntime; iitmani-in himself; vindati-enjoys\n\n.\n\nTRANSLATION\n\nIn this world, there is nothing so sublime and pure as transcend�ntal\nknowledge. Such knowledge is the mature fruit of all mysticism. And one\nwho has achieved this enjoys the self within himself in due course of time.\nPURPORT\n\nh\nWhen we speak of transcendental knowledge, we do so in terms of\nspiritual understanding. As such, there is nothing so sublime and pure as\ntranscendental knowledge. Ignorance is the cause of our bondage, and\nknowledge is the cause of our liberation. This knowledge is the mature\nfruit of devotional service, and when one is situated in transcendental\nknowledge, he need not search for peace elsewhere, for he enjoys peace\nwithin himself. In other words, this knowledge and peace are culminated\nin K�pa consciousness. That is the last word in the Bhagavad-gitii.\n\nTEXT 39\n\n� � ij\"�tR: W:r�m: 1\n� ��qr \"«Ri �ij+f M)unf'l:lll�Rt II�� II\n1\n\ni·\n\nI\n\nJ ..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0293": "-:\n\nTr ansce nde nt al K nowle dge\n\nText 40)\n\n265\n\n�\n\nsraddhiiviil labhate jniinam\ntat-para[l samyatendriya[l\njniinarh labdhvii pariim siintim\nacireriidhigacchati\nsraddhiiviin-a\n\nfaithful\n\nman;\n\nlabhate-achieves; jniinam- know ledge;\n\ntat-para[l- very much attached to it; sam yata- controlled; indriya[l- s e nses;\njniinam-know ledge;\n\nlabdhvii- having\n\nachieved; pariim-transcendental;\n\nsiintim-p eac e ; acirera-very soon; adh igac c hati- attains .\n\nTRANSLATION\nA faithful man who is absorbed in transcendental knowledge and who\nsubdues his senses quickly attains the supreme spiritual peace.\n\nPURPORT\nSuch knowledge in Kr�pa consciousness can be achieved by a faithful\nperson who believes firmly in Kr�pa. One is called a faithful man who\nthinks that, simply by acting in Kr�pa consciousness, he can attain the\nhighest perfection. This faith is attained by the discharge of devotional\nservice, and by chanting \"Hare Kr§ra, Hare Knra, Kr§!W K[§[La, Hare\n\nHare/ Hare Riima, Hare Riima, Riima Riima, Hare Hare,\" which cleanses\none's heart of all material dirt. Over and above this, one should control the\nsenses. A person who is faithful to Kr�pa and who controls the senses can\neasily attain perfection in the knowledge of Kr�pa consciousness without\ndelay.\n\nTEXT 40\n\nq�T��� ���T FR� I\n;w.i\" *rifsm Wf m ;r {!� it�Itil �+r;r: 11-'d ���\najnas ciisraddadhiinas ca\nsam.Sayiitmii vinasyati\nniiyam loko'sti na paro\nna sukham samsayiitmana[l\najna[l-fools who have no knowledge in standard scriptures; ca-and;\n\na§ raddadhiina[l-without faith in revealed scriptures; ca- als o ; samsaya-\n\nI\n\n·�·\n\n'\n.if\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0294": "Bhagavad-gita As It Is\n\n266\n\n[Ch. 4\n\ndoubts; atma-person; vinasyati - falls back; na-never; ayam- this; loka[lworld; asti-there is; na-neither; p a ra[l - next life; na-not; sukhamhappiness; sa rit.Saya - do u btf u l; iitmana [l - of the person.\n\nTRANSLATION\nBut ignorant and faithless persons who doubt the revealed scriptures do\nnot attain God consciousness. For the doubting soul there is happiness\nneither in this world nor in the next.\n\nf\n\nPURPORT\n\nI\n\nI ··\n\nOut\n\nof many\n\nstandard and authoritative revealed scriptures,\n\nthe\n\nBhagavad-gita is the best. Persons who are almost like animals have no faith\nin, or knowledge of, the standard revealed scriptures; and some, even\nthough they have knowledge of, or can cite passages from, the revealed\nscriptures, have actually no faith in these w ords. And even though others\nmay have faith in scriptures like Bhagavad-gitii, they do not believe in or\n\nworship the Personality of Godhead, S ri Kr�J].a. Such persons cannot have\nany standing in Kr�J].a consciousness. They fall down. Out of all the abovementioned persons, those who have no faith and are always doubtful make\nno progress at all. Men without faith in God and His revealed word find no\ngood in this world, nor in the next. For them there is no happiness whatsoever. One should therefore follow the principles of revealed scriptures\nwith faith and thereby be raised to the platform of knowledge. Only this\nknowledge will help one become promoted to the transcendental platform\nof spiritual understanding. In other words, doubtful persons have no status\nwhatsoever in spiritual emancipation. One should therefore follow in the\nfootsteps of great ii.caryas who are in the disciplic successi on and thereby\nattain success.\n\nTEXT 41\n\n.ffi\n\n<:' •\n� .\n<t I., �;:trer�lJf �I;Ht\n\n.\n\n?I(1�PH( I\n\n311 �¥itt ..d ;r �fitr f�� �\\lftf II� �II\nyoga-sannyas ta-karmiirwm\njiiiina-saiichinna-samsayam\natma-vantam na karmiiri\n\nl.\n\nnibadhnanti dhan'aiijaya\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0295": "I\n\nTranscendental Knowledge\n\nText 42]\n\n267\n\nyoga-devotional service in karma-yoga; sannyasta-renounced; karmar-am-of the performers;jiiiina-knowledge;saiichinna-cut by the advancement of knowledge;samsayam-doubts;iitma-vantam-situated in the self;\nna-never; karmavi-work; nibadhnanti-do bind up;dhanaiijaya- 0 conquerer of riches.\nTRANSLATION\nTherefore, one who has renounced the fruits of his action, whose\ndoubts are destroyed by transcendental knowledge, and who is situated\nfirmly in the self, is not bound by works, 0 conqueror of riches.\n\nL\n\nPURPORT\n\n'•\n\nLord, the Personality of Godhead Himself, becomes free from all doubts\n\nil\n\nOne who follows the instruction of the Gitii, as it is imparted by the\nby the grace of transcendental knowledge. He, as a part and parcel of the\nLord, in full Kr�pa consciousness, is already established in self-knowledge.\nAs such, he is undoubtedly above bondage to action.\nTEXT 42\n\n����� �� �r�rft.m�: 1\n��;\\' (£� �)Tflllfijgrfijg � II�� II\ntasmiid ajiiiina-sambhiitam\nhrt-stham jiiiiniisiniitmana�\nchittvainam samsayam yogam\niiti§thotti§tha bhiirata\ntasmiit-therefore;ajiiiina-sambhiitam-outcome of ignorance;hrt-stham\n-situated in the heart; jiiiina-knowledge; asinii-by the weapon of;\niitmana�-of the self; chittvii-cutting off; enam-this; samsayam-doubt;\nyogam-in yoga; iiti§tha-be situated;utti§tha-stand up to fight;bhiirata0 descendant of Bharata.\nTRANSLATION\nTherefore the doubts which have arisen in your heart out of ignorance\nshould be slashed by the weapon of knowledge. Armed with yoga, 0\nBharata, stand and fight.\nl\ni'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0296": "j '\n\n268\n\nBhagavad-glta As It Is\n\n[Ch. 4.\n\nPURPORT\nThe yoga system instructed in this chapter is called sanii.tana-yoga, or\neternal activities performed by the living entity. This yoga has two divisions\nof sacrificial actions: one is called sacrifice of one's material possessions,\nand the other is called knowledge of self, which is pure spiritual activity.\nIf sacrifice of one's material possessions is not dovetailed for spiritual\nrealization, then such sacrifice becomes material. But one who performs\nsuch sacrifices with a spiritual objective, or in devotional service, makes a\nperfect sacrifice. When we come to spiritual activities, we find that these\nare also divided into two: namely, understanding of one's own self (or\none's constitutional position), and the truth regarding the Supreme Personality of Godhead. One who follows the path of the Gitii. as it is. can very\neasily understand these two important divisions of spiritual knowledge.\nFor him there is no difficulty in obtaining perfect knowledge of the self\nas\n\npart and parcel of the Lord. And such understanding is beneficial for\n\nsuch a person who easily understands the transcendental activities of the\nLord. In the beginning of this chapter, the transcendental activities of the\nLord were discussed by the Supreme Lord Himself. One who does not\nunderstand the instructions of the Gitii. is faithless, and is to be considered\nto be misusing the fragmental independence awarded to him by the Lord.\nIn spite of such instructions, one who does not understand the real nature\nof the Lord as the eternal, blissful, all-knowing Personality of Godhead, is\ncertainly fool number one. Ignorance can be removed by gradual acceptance of the principles of Kr�IJ.a consciousness. Kf�pa consciousness is\nawakened by different types of sacrifices to the demigods, sacrifice to\nBrahman, sacrifice in celibacy, in household life, in controlling the senses,\nin practicing mystic yoga, in penance, in foregoing material possessions, in\nstudying the Vedas,\n\nand in partaking of tlie social institution called\n\nvaT(liistama-dharma. All of these are known as sacrifice, and all of them\nare based on regulated action. But within all these activities, the important\nfactor is self-realization. One who seeks that objective is the real student of\nBhagavad-gitii., but one who doubts the authority of Kr�:va falls back.\nOne is therefore advised to study Bhagavad-gitii., or any other scripture,\nunder a bona fide spiritual master, with service and surrender. A bona fide\nspiritual master is in the disciplic succession from time eternal, and he does\nnot deviate at all from the instructions of the Supreme Lord as they were\nimparted millions of years ago to the sun-god, from whom the instructions\nof Bhagavad-gitii. have come down to the earthly kingdom. One should,\ntherefore, follow the path of Bhagavad-gitii. as it is expressed in the Gitii.\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0297": "Text 431.\n\nTr�endental Knowledge\n\n269'\n\n·itself and beware of self-interested p(fople after personal aggrandizement\nwho deviate others from the actual path. The Lord is definitely the\nsupreme person, and His activities are transcendental. One who understands\nthis is a liberated person from the very beginning of his study of the Gita.\nThus end the Bhaktivedanta Purports to the Fourth Chapter of the\n\nSrimad-Bhagavad-gita in the matter of Transcendental Knowledge.\n\n,·\n\n('\n\nr\n\n1:\nI\n';iI\n\nI\n\nI\n\nj.\n\n\"'I : '<\n. .\n,\n.\n,,.\n'\nt.\nill�t;-;,;; :: ,�.: . .: , .·..,;_ ,_!-.� --..4 ' ���:'h:�:;·\n'\n\n'\n\n-\n\n.•\n\n� lm��\"'*'Y,�., ...�,..l)l. ::; ��\n\n·--�·\n\n.\n\n'\n\n• ,\n\n:� ..\n\n&\";:\"' �.,., \"'.:!tv\"At.� I y >' ..•\n\n...\n·'.,\n,J\n\n.\n\n.\n\n.'\n\n.:'.;�·;�.);\\\" i\n\n,;.._,,�\"to\n\n· w '\\ � �· .:.• ...\n\n\"'\"\\\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0298": "CHAPTER FIVE\n\nKarma-yogaAction in Krsna Consciousness\n.\n\n.\n\n.\n\nTEXT 1\n\n��I\nit'\"4 t4 d-urt i'WT �if � ��fu I\n�?R ���A� utirf'�ll�ll\narjuna uviica\nsannyiisarh karmaf!-iirh k[�fl-a\npunar yogarh ca sarhsasi\nyac chreya etayor ekarh\ntan me briihi suniscitam\narjuna� uviica-Arjuna said; sannyiisam-renunciation; karmazuim-of all\nactivities; k[fl'(la-0 Kr�Q.a; puna�-again; yogam-devotional service; caalso; sarhsasi-you are praising; yat-which; sreya�-is beneficial; etayoflof\n\nthese two; ekam- one; tat-that; me-unto me; briihi-please tel l;\n\nsuniscitam-definitely.\n\n1\n\nl\n\n271\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0299": "r\n\nBhagavad-g1ta As It Is\n\n272\n\n[Ch. 5\n\nTRANSLATION\nArjun a said: 0 Kr��a, first of all You ask me to renounce work, and\nthen again You recommend work with devotion. Now will You kindly tell\nme definitely which of the two is more beneficial?\nPURPORT\nIn this Fifth Chapter of the Bhagavad-gitii, the Lord says that work in\ndevotional service is better than dry mental speculation. Devotional service\nis easier than the latter because, being transcendental in nature, it frees one\nfrom reaction. In the Second Chapter, preliminary knowledge of the soul\nand its entanglement in the material body were explained. How to get out\nof this material encagement by buddhi-yoga, or devotional service, was also\nexplained therein. In the Third Chapter; it was explained that a person who\nis situated on the platform of knowledge no longer has any duties to\nperform. And, in the Fourth Chapter, the Lord told Arjuna that all kinds\nof sacrificial work culminate in knowledge. However, at the end of the\nFourth Chapter, the Lord advised Arjuna to wake up and fight, being\nsituated in perfect knowledge. Therefore, by simultaneously stressing the\nimportance of both work in devotion and inaction in knowledge, Kr��a\nhas perplexed Arjuna and confused his determination. Arjuna understands\nthat renunciation in knowledge involves cessation of all kinds of work\nperformed as sense activities. But if one performs work in devotional\nservice, then how is work stopped? In other words, he thinks that\nsannyiisam, or renunciation in knowledge, should be altogether free from\nall kinds of activity because work and renunciation appear to him to be\nincompatible. He appears not to have understood that work in full knowledge is nonreactive and is therefore the same as inaction. He inquires,\ntherefore, whether he should cease work altogether, or work with full\nknowledge.\n\nr\n\nTEXT 2\n\n��•1€11�€11*4 I\n\nf;\n�S\n;r:r�pfiji!fi(ii+u I\n�� iifi4(\\·tt•«•�iiti4�m fm� u �\"\n•\n\n�\">\n\n«•ttl«: i!fi ��q�\n\n\">\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0300": "J\n\nj\n\nText 2)\n\nKarma-yoga-Action in Kr�Qa Consciousness\n\n273\n\nsri bhagaviin uviica\nsannyiisa� karma-yogas ca\nni�sreyasa-kariiv ubhau\n\ntayos tu karma-sannyiisiit\nkarma-yogo viSi§yate\n\nsri bhagaviin uviica- the Personality of Godhead said; sannyiisa�­\n\nrenunciation of work; karma-yoga�- work in devotion; ca- also; ni�­\n\nsreyasa-karau-all leading to the path of liberation; ubhau- both; tayo�of the two; tu- but; karma-sannyiisat-in comparison to the renunciation\n\nof fruitive work; karma-yogalt\n\n-\n\nwork in devotion; visi�yate-is better.\n\nTRANSLATION\nThe Blessed Lord said: The renunciation of work and work in devotion\nare both good for liberation. But, of the two, work in devotional service is\nbetter than renunciation of works.\nPURPORT\nFruitive activities (seeking sense gratification) are cause for material\nbondage. As long as one is engaged in activities aimed at improving the\nstandard of bodily comfort, one is sure to transmigrate to different types\n\nof bodies, thereby continuing material bondage perpetually. Srimad­\n\nBhiigavatam confirms this as follows:\n\nniinam pramaUaft kurute vikarma yad-indriya-pritaya iiprrwti\nna siidhu manye yata iitmano 'yam asann api klesada iisa dehalt\npariibhavas tiivad abodha-jiito yiivanna jijiiiisata iitma-tattvam\nyiivat kriyiis tiivad idam mano vai karmatmakam yena sarira-bandha�\nevam mana� karma va.Sam prayunkte avidyayiitmany upadhiyamiine\n\npritir na yiivan mayi viisudeve na mucyate deha-yogena· tiivat\n.\n\n\"People are mad after sense gratification, and they do not know that this\npresent body, which is full of miseries, is a result of one's fruitive activities\nin\n\nthe past. Although this body is temporary, it is always giving one\n\ntrouble in many ways. Therefore, to act for sense gratification is not good.\n\nOne is considered to be a failure in life as long as he makes no inquiry\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0301": "Bhagavad-gita As It Is\n\n274\n\n[Ch. 5\n\nabout the nature of work for fruitive results, for as long as one is engrossed\n\nin the consciousness of sense gratification, one has to transmigrate from\none body to another. Although the mind may be engrossed in fruitive\nactivities and influenced by ignorance, one must develop a love for devo­\n\ntional service to Vasudeva. Only then can one have the opportunity to get\nout of the bondage of material existence.\" (Bhiig. 5.5.4-6)\n\nTherefore, jniina (or knowledge that one is not this material body but\n\nspirit soul) is not sufficient for liberation. One has to act in the status of\n\nspirit soul, otherwise there is no escape from material bondage. Action in\n\nKr��a consciousness is not, however, action on the fruitive platform.\n\nActivities performed in full knowledge strengthen one's advancement in\n\nreal knowledge. Without Kr��a consciousness, mere renunciation of fruitive\n\nactivities does not actually purify the heart of a conditioned soul. As long\n\nas\n\nthe heart is not purified, one has to work on the fruitive platform. But\n\naction in Kr��a consciousness automatically helps one escape the result of\n\nfruitive action so that one need not descend to the material platform.\n\nTherefore, action in Kr��a consciousness is always superior to renuncia­\n\ntion, which always entails a risk of falling. Renunciation without Kr��a\n\nconsciousness is incomplete, as is confirmed by Srila Riipa Gosvami in his\n\nBhak ti-rasiimrta-sindhu.\npriipancikatayii buddhyii hari-sambandhi-vastunafl\nmumuk§ubhifl parityiigo vairiigyarh phalgu kathyate.\n\"Renunciation by persons eager to achieve liberation of things which are\n\nrelated to the Supreme Personality of Godhead, though they are material,\nis called incomplete renunciation.\" Renunciation is complete when it is in\n\nthe knowledge that everything in existence belongs to the Lord and that\nno one should claim proprietorship over anything. One should understand\n\nthat, factually, nothing belongs to anyone. J'hen where is the question of\nrenunciation? One who knows that everything is Kr�.pa's property is always\n\nsituated in renunciation. Since everything belongs to Kr��a, everything\nshould be employed in the service of Kr�.pa. This perfect form of action in\n\nKr��a consciousness is far better than any amount of artificial renunciation\n\nby a sannyiisi of the Mayavadi school.\n\nTEXT 3\n\n�: � fifeqif�r�'T �) wr i:rn wr �H;·f6 1\n� ft: ¥t(lii1U tl� ifr�l�stu�q� 11 � n\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0302": "Text 4]\n\nKarma-yoga-Action in Kr�l}.a Consciousness\n\n275.\n\njfieyafl sa nitya-sannyiisi\nyo na dve§!i na kiihk§ati\nnirdvandvo hi mahii-biiho\nsukham bandhiit pramucyate\njfi eyafl-should be known; safl-he ; n itya-always; sannyi s i renou ncer;\n--\n\nyafl-who; na-never; dve§ti-abhors; n a-no r ; kiihk§a ti-desi res; nirdvand­\n\nvafl,-free from all dualities;hi-certainly; mahii-biiho-0 mighty-armed one;\ns u kham-ha p pily; bandhiit- from bondage; p ram u cyat e-c o mp letely liberated.\n\nTRANSLATION\nOne who neither hates nor desires the fruits of his activities is known to\nbe always renounced. Such a person, liberated from all dualities, easily\novercomes material bondage and is completely liberated, 0 m i ghty armed\n-\n\nArjuna.\nPURPORT\nOne who is fully in Kr�pa consciousness is always a renouncer because\nhe feels neither hatred nor desire for the results of his actions. Such a\nrenouncer, dedicated to the transcendental loving service of the Lord, is\nfully qualified in knowledge because he knows his constitutional position\nin his relationship with Kr�pa. He knows fully well that Krwa is the whole\nand that he is part and parcel of Kr�pa. Such knowledge is perfect because\nit is qualitatively and quantitatively correct. The concept of oneness with\nKr�Q.a is incorrect because th� part cannot be equaJ to the whole. Knowledge that one is one in quality yet different in quantity is correct transcendental knowledge leading one to become full in himself, having nothing to\naspire to nor lament over. There is no duality in his mind because whatever\n\nhe does, he does for Kr�pa� Being thus freed from the platform of dualities,\nhe is liberated-even in this material world.\n\nTEXT 4\n\n«1«4� 'l�rnt: Slct�P� Wf m�n I\n\"'notA�:\n��lllftr1{� �'{ II \\J fl\n\n:E&\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0303": "r\\\n\n-\n\n·\n\n-\n\nB hag av ad gita As It Is\n\n276\n\n[Ch. s·\n\nsiinkhya-yogau prthag biilii[t\npravadanti na pappitii[t\nekam apy iisthita[t s�myag\nubhayor vindate phalam\nsiinkhya- analytical\n\nstudy of\n\nthe material\n\nworld; yogau- work in\n\ndevotional service; prthak- differ e nt; biilii[t-less intelligent; pravadanti- do\n\ntalk; na-never; papp itii[l. - the learned; ekam-in one;'api�even though;\n\niis thita[t - being situated; samyak- complete; u bhayo[l. - of both; vindateenj oys; phalam- result.\n\nTRANSLATION\nOnly the ignorant speak of karma-yoga and devotional service as being\ndifferent from the analytical study of the material world [ sarikhya]. Those\nwho are actually learned say that he who applies himself well to one of\nthese paths achieves the results of both.\nPURPORT\nThe aim of the analytical study of the material world is to find the soul\n\nof existence. The soul of the material world is Vi��u, or the Supersoul.\n\nDevotional service to the Lord entails service to the Supersoul. One\n\nprocess is to find the root of the tree, and next to water the root. The real\n\nstudent of siinkhya philosophy finds the root of the material world, Vi��u,\n\nand then, in perfect knowledge, engages himself in the service of the Lord.\nTherefore, in essence, there is no difference between the two because the\n\naim of both is Vi��u. Those who do not know the ultimate end say that\n\nthe purposes of siinkhya and karma-yoga are not the same, but one who is\n\nlearned knows the unifying aim in these different processes.\n\nTEXT 5\n\nlr\nI\n\n�it:���m��'\n� � ��q� �: �trftr� �II� II\nyat siinkhyai[t prii.pyate sthiinam\n\n1r'\n\n, ..\n\ntad yogair api gamyate\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0304": "Text 6)\n\nKarma-yoga-Action in Kr�I].a Consciousness\n\n277\n\nekam siinkhyam ca yogam ca\nya� pasyati sa pasyati\nyat-what; siinkhyaift-by means of siihkhya philosophy; priipyate-is\nachieved; sthiin am- place; tat-that; yogaifl, - by devotional service; apialso; gamyate- one can attain; ekam-one; siinkhyam- an a lytical study;\nca-and; yogam- action in devotion; c a- and; ya� - one who; pasya ti-sees ;\n\nsa�- he; pasyati- actually sees.\nTRANSLATION\nOne who knows that the position reached by means of renunciation can\nalso be attained by works in devotional service and who therefore sees that\nthe path of works and the path of renunciation are one, sees things as they\nare.\nPURPORT\nThe real purpose of philosophical research is to find the ultimate goal of\nlife. Since the ultimate goal of life is self-realization, there is no difference\nbetween the conclusions reached by the two processes. By siinkhya philosophical research one comes to the conclusion that a living entity is not a\npart and parcel of the material world, but of the supreme spirit whole.\nConsequently, the spirit soul has nothing to do with the material world;\nhis actions must be in some relation with the Supreme. When he acts in\nKmta consciousness, he is actually in his constitutional position. In the\nfirst process of siinkhya, one has to become detached from matter, and in\nthe devotional yoga process one has to attach himself to the work of Kr�pa\n\n.\n\nFactually, both processes are the same, although superficially one process\nappears to involve detachment and the other process appears to involve\nattachment. However, det;tchment from matter and attachment to Kf�pa\nare one and the same. One who can see this sees things as they are.\n\nTEXT 6\n\nij.-qt('(�d liU� �:��4l•t�t: I\n���) ��· ilf�):uuNif� II� II\nsannyiisas tu mahii-biiho\ndu[l,kham iiptum ayogata[l,\nI\n\n'j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0305": "Bha gavad glta As It Is\n\n278\n\n-\n\n[Cho 5\n\nyoga-yukto munir brahma\nna cireriidhigacchati\nsannyasafl-the renounced order of life; tu but; maha-baho-0 mighty-\n\narmed one; duft kham-distress; aptum -to be afflicted with; ayogataft­\n\nwithout devotional service; yoga-yuktafl-one engaged in devotional ser­\n\nvice; munift thinker; b rahma Supreme; na- without; cirefta,-delay;\nadh igacc hati-at tains.\n-\n\n-\n\nTRANSLATION\nUnless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy The sages, purified by works\no\n\nof devotion, achieve the Supreme without delay\n\no\n\nPURPORT\nThere are two classes of sannyasis, or persons in the renounced order of\n\nlife. The l\\Iayavadl sannyasis are engaged in the study of sankhya phi­\n\nlosophy, whereas the Vai�J).ava sannyasis are engaged in the study of\n\nBhiigavatam philosophy, which affords the proper commentary on the\nVedanta-siitras. The Mayavadi sannyasis also study the Vedanta-siitras,\nbut use their own commenatry, called Sariraka-bh(4ya, written by\nS arikaracarya. The students of the Bhiigavata school are engaged in devotional service of the Lord, according to paiicaratriki regulations, and therefore the V ai�pava sannyasis have multiple engagements in the transcen­\n\ndental service of the Lord. The V ai�pava sannyasis have nothing to do with\nmaterial activities, and yet they perform various activities in their devo­\n\ntional service to the Lord. But the Mayavadi sannyasis, engaged in the\nstudies of sankhya and Vedanta and speculation, cannot relish transcen­\n\ndental service of the Lord. Because their studies become very tedious, they\nsometimes become tired of Brahman speculation, and thus they take\n\nshelter of the Bhiigavatam without proper understanding. Consequently\ntheir study of the Srimad-Bhagavatam becomes troublesome. Dry specula­\n\ntions and impersonal interpretations by artificial means are all useless for\n\nt\n\nthe Mayavadi sannyasis. The V ai�pava sannyasis, who are engaged in devo­\n\ntional service, are happy in the discharge of their transcendental duties, and\nthey have the guarantee of ultimate entrance into the kingdom of God.\n\nThe Mayavadi sannyasis sometimes fall down from the path of selfrealization and again enter into material activities of a philanthropic and\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0306": "Text 7)\n\nKarma-yoga-Action in Kr�J.la Consciousness\n\n279\n\naltruistic nature, which are nothing but material engagements. Therefore,\nthe conclusion is that those who are engaged in Kr��a consciousness are\nbetter situated than the sannyiisis engaged in simple Brahman speculation,\nalthough they too come to Kr��a consciousness, after many births.\n\nTEXT 7\n\n<irrr� fcr��� �QT��n �ij-m: 1\n��mn �flr ;r �� Jl \\911\nyoga-yukto visuddhiitmii\nvijitiitmii jitendriya�\nsarvabhutiitmabhutiitmii\nkurvann api na lipyate\nyoga-yukt� - engaged in devotional service; viSuddha-iitmii-a purified\n\nsoul;\n\nvijita-iitmii-self-controlled;\n\njita-i nd riya� - having\n\nconquered\n\nthe\n\nsenses; sarvabhuta iitmabhuta-iitmii- compassionate to all living entities;\n-\n\nkurvan ap i- al though engaged in work; na- never ; lipyate-is entangled.\nTRANSLATION\nOne who works in devotion, who is a pure soul, and who controls his\nmind and senses, is dear to everyone, and everyone is dear to him. Though\nalways working, such a man is never entangled.\nPURPORT\nOne who is on the path of liberation by Kr��a consciousness is very\ndear to every living being, and every living being is dear to him. This is due\nto his Kr�pa consciousness. Such a person cannot think of any living being\nas\n\nseparate from. Kr�pa, just as the leaves and branches of a tree are not\n\nseparate from the tree. He knows very well that by pouring water on the\nroot of the tree, the water will be distributed to all the leaves and branches,\nor by supplying food to the stomach, the energy is automatically distributed throughout the body. Because one who works in Kr�'.la conscious­\n\nness is servant to all, he is very dear to everyone. And, because everyone is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0307": "Bhagavad-gita As Ii Is\n\n280\n\n[Ch. 5\n\nsatisfied by his work, he is pure in consciousness. Because he is pure in consciousness, his mind is completely controlled. And, because his mind is\ncontrolled, his senses are also controlled. Because his mind is always fixed\non K.r�JJ.a, there is no chance of his being deviated from K.r�JJ.a. Nor is there\na chance that he will engage his senses in matters other than the service of\nthe Lord. He does not like to hear anything except topics relating to Kr�pa;\nhe does not like to eat anything which is not offered to Kr�pa; and he does\nnot wish to go anywhere if K,r�pa is not involved. Therefore, his senses are\ncontrolled. A man of controlled senses cannot be offensive to anyone.\nOne may ask, \"Why then was Aijuna offensive (in battle) to others? Wasn't\nhe in Kr�Qa consciousness?\" Aijuna was only superficially offensive\nbecause (as has already been explained in the Second Chapter) all the\nassembled persons on the battlefield would continue to live individually,\nas the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kuruk�etra. Only their dresses were changed by the order of K.r�JJ.a,\nwho was personally present. Therefore Aijuna, while fighting on the Battlefield of Kuruk�etra, was not really fighting at all; he was simply carrying\nout the orders of K,r�pa in full K.r�JJ.a consciousness. Such a person is never\nentangled in the reactions of work.\n\nTEXTS 8-9\n\n� f4iM��(tt{'fir �) �� Q�� I\n\n�W'ii4 �'l�lf�'ffif �·�q;�wr_n � 11\n..\n\n�qfrq(b(;4l�f.q� f%tfil•htPf I\n.. �..\n\n\"\"'Pt�:r:ny� �t=Q � �Rtf� II� II\nnaiva kificit karomiti\nyukto manyeta tattva-vit\npl1Syafi sf!lvan sprsafi jighrann\naSnan gacchan svapan svasan\npralapan visrjan grhrtann\nunmi.§an nimi.§ann api\nd\nin riyiirtindriyiirthe§U\nvartanta iti dhiirayan\n\nna-never: eva-certainly; ki fic it- anything; karomi-do I do; iti-thus;\n\nyuk t afz - engage d in the divine consciousness; manyeta-thinks; tattvavit-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0308": "Text 10J\n\nKarma-yoga-Action in Kr�l}a Consciousness\n\n281\n\none who knows the truth;pasyan-by seeing;srrvan-by hearing; sprsanby touching; jighran-by smelling; a5nan-by eating; gacchan-by going;\nsvapan-by dreaming; svasan-by breathing; pralapan-by talking; visrjanby giving up; g.rhrzan-by accepting; unmi§an-opening; nimi§an-closing;\napi-in spite of; indriyiiri-the senses; indriya-arthe§u-in sense gratification; vartante-let them be so engaged; iti-thus; dhiirayan-con sidering.\nTRANSLATION\nA person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping, and breathing,\nalways knows within himself that he actually does nothing at all. Because\nwhile speaking, evacuating, receiving, opening or closing his eyes, he always\nknows that only the material senses are engaged with their objects and that\n·\n\nhe is aloof from them.\n\nPURPORT\n\nA person in Kr�pa consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate\n\nand remote causes: the doer'· the work, the situation, the endeavor and\nfortune. This is because he is engaged in the loving transcendental service\n\nof Kr�pa. Although he appears to be acting with his body and senses, he is\nalways conscious of his actual position, which is spiritual engagement.\nIn material consciousness, the senses are engaged in sense gratification, but in Kr�Q.a consciousness the senses are engaged in the satisfaction\nof Kr�Q.a's senses. Therefore, the Kr�Q.a conscious person is always free,\neven though he appears to be engaged in things of the senses. Activities\nsuch as seeing, hearing, speaking, evacuating, etc., are actions of the senses\nmeant for work. A Kr�Q.a consciousness person is never affected by the\nactions of the senses. He cannot perform any act except in the service of\nthe Lord because he knows that he is the eternal servitor of the Lord.\n\nTEXT 10\n\nQOt41\\:41t4 �ltur � �tf�efl �ftt\" �: I\n\nf� WI � qri{;r q�flrcnl:lffil It � II\no\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0309": "I,\n\n282\n\nBhagavad-gita As It Is\n\n[Ch. 5\n\nbrahmar-y iidhiiya karmiirti\nsangam tyaktvii karoti ya�\nlipyate na sa piipena\npadma-patram iviimbhasii\nbrahmar-i-the Supreme Personality of Godhead; iidhiiya-resigning unto;\nkarmii!li-all works; sanga m c-a ttachment; tyaktva-giving up; karoti-performs; ya�-who; lipyate-is affected; na-never; sa�-he; papena-by sin;\n\npadma-pa tram-lotus leaf; iva-+like; ambhasa-in the water.\nTRANSLATION\nOne who performs his duty without attachment, s urrendering the\nresults unto the Supreme God, is not affected by sinful action, as the lotus\nleaf is untouched by water.\nPURPORT\nHere brahma!li means in Kr�l).a consciousness. The material world is a\nsum total manifestation of the three modes of material nature, technically\ncalled the pradhana. The Vedic hymns, sarvam etad brahma, tasmad etad\n\nbrahma niima-riipam annam ca jayate, and, in the Bhagavad-gita, mama\nyonir mahad brahma, indicate that everything in the material world is the\nmanifestation of Brahman; and, although the effects are differently manifested, they are nondifferent from the cause. In the lsopan�ad it is said that\neverything is related to the Supreme Brahman or Kr�pa, and thus everything belongs to Him only. One who knows perfectly well that everything\nbelongs to K�pa, that He is th� proprietor of everything and that, therefore, everything is engaged in the service of the Lord, naturally has nothing\nto do with the results of his activities, whether virtuous . or sinful. Even\none's material body, being a gift of the Lord for carrying out a particular\ntype of action, can be engaged in Kr�pa consciousness. It is beyond contamination by sinful reactions, exactly as the lotus leaf, though remaining\nI\n\n'�\n\nf\n\nin the water, is not wet. The Lord also says in the Gitii: mayi sarvii!li karmiirti sannyasya: \"Resign all works unto Me [Kr�pa]. ''The conclusion is that\na person without Kr�pa consciousness acts according to the concept of the\nmaterial body and senses, but a person in Kr�pa consciousness acts according to the knowledge that the body is the property of Kr�l).a and should\ntherefore be engaged in the service of Krwa.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0310": "Text 11)\n\nKarma-yoga-Action in Kn!l;ta Consciousness\n\n283\n\nTEXT ll\n\n��;r liwrm �� �i!t�Rf.:�<ftr I\n�fir;r: �� ��� � �(f�trmm� II� � II\nkiiyena manasii buddhyii\nkevalair indriyair api\nyogina� karma kurvanti\nsangarh tyaktviitma-suddhaye\nkiiye na-with the body; manasii-with the mind; buddhyii-with the\nintelligence; kevala�-purified; indriyai�-with the senses; api-even with;\nyogina�-the K:r�J.:la conscious persons; kanna-actions; ku rv anti-they act;\nsangam-attachment; tyaktva-giving up; atma-self; suddhaye\n\n-\n\nfor the\n\npurpose of purification.\nTRANSLATION\nThe yogis, abandoning attachment, act with body, mind, intelligence,\nand even with the senses, only for the purpose of purification.\nPURPORT\nBy acting in Krwa consciousness for the satisfaction of the senses of\nKr��a, any action, whether of the body, mind, intelligence or even of the\nsenses, is purified of material contamination. There are no material reactions resulting from the activities of a Kr��a conscious person. Therefore,\npurified activities, which are generally called sadiicara, can be easily per­\n\nformed by acting in Kr��a consciousness. Sri Rii pa Gosvam'i in his Bhakti­\n\nrasiimrta-sindhu describes this as follows:\nihii yasya harer diisye karmap.ii manasii gira\nnikhiliisv apy avasthasu jivanmukta� sa ucyate\nA person acting in Kr�pa consciousness (or, in other words, in the service\n\nof Kr��a) with his body, mind, intelligence and words is a liberated person\neven within the material world, although he may be engaged in many socalled material activities. He has no false ego, nor does he believe that he\nis this material body, nor that he possesses the body. He knows that he is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0311": "284\n\nBhagavad-gita As It Is\n\n[Ch. 5\n\nnot this body and that this body does not belong to him. He himself\nbelongs to Kr��a, and the body too belongs to Kr��a. When he applies\neverything produced of ihe body, mind, intelligence, words, life, wealth,\netc.-whatever he may have within his possession-to Kr��a's service, he is\nat once dovetailed with Kr��a. He is one with Kr��a and is devoid of the\nfalse ego that leads one to believe that he is the body, .etc. This is the perfect stage of Kr��a consciousness.\n\nTEXT 12\n'-\n\n�:���€f�ct• ���'Inurn �1���: ��RuT � �) fiN�� II�� II\nyukta� karma-phalam tyaktva\nI\n\n�.\n\nsantim apnoti nai�thikim\nayukta� kama-karepa\nphale sakto nibadhyate\nyukta�-one who is engaged in devotional service; karma-phalam-the\nresults of all activities; tyaktva-giving up; santim-perfect peace; iipnotiachieves; na�thikim-unflinching; ayukta�-one who is not in Kr�JJ.a consciousness; kama-kiirera-for enjoying the result of work; phale-in the\nresult; sakta�-attached; nibadhyate-becomes entangled.\nTRANSLATION\nThe steadily devoted soul attains unadulterated peace because he offers\nthe result of all activities to Me; whereas a person who is not in union with\nthe Divine, who is greedy for the fruits of his labor, becomes entangled.\nPURPORT\nrhe difference between a person in Kr�JJ.a consciousness and a person in\nbodily consciousness is that the former is attached to Kr�JJ.a, whereas the\nlatter is attached to the results of his activities. The person who is attached\nto Kr�JJ.a and works for Him only is certainly a liberated person, and he is\nnot anxious for fruitive rewards. In the Bhiigavatam, the cause of anxiety\n\n1\\\n11\n\nover the result of an activity is explained as being due to one's functioning\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0312": "l'\n\nText 13]\n\nKarma-yoga-Action in Kr��a Consciousness\n\n285\n\nin the conception of duality, that is, without knowledge of the Absolute\nTruth. Kr�Q.a is the Supreme Absolute Truth, the Personality of Godhead.\nIn Kr�Q.a consciousness, there is no duality. All that exists is a product of\nKr�Q.a's energy, and Kr�Q.a is all good. Therefore, activities in Kr�Q.a\nconsciousness are on the absolute plane; they are transcendental and have\nno material effect. One is, therefore, filled with peace in Kr�Q.a consciousness. One who is, however, entangled in profit calculation for sense gratification cannot have that peace. This is the secret of Kr�Q.a consciousnessI\n\nrealization that there is no existence besides Kr�Q.a is the platform of\npeace and fearlessness.\n\nTEXT 13\n\n�� 'Cli¥41�fUr � .\n���\n\" ��. �ft I\n\n;mT) �) �� �tf ��?I �T�'lll.� �II\nsaroa-karmiiri manasii\nsannyasyiiste sukharh vasi\nnava-dviire pure dehi\nnaiva kuroan na kiirayan\nsaroa-all; karm iipi-activi ties; manasii-by the mind; sannyasya-giving\n\nup; aste-remains; sukham-in happiness; vasi-one who is controlled;\nnava-dviire-in the place where there are nine gates; pu re -in the city; dehi\n\n-the embodied soul; na-never; eva-certainly; ku ro an -doing anything;\nna-not; kii rayan -causing to be done.\nTRANSLATION\nWhen the embodied living being controls his nature and mentally\nrenounces all actions, he resides happily in the city of nine gates [the\nmaterial body], neither working nor causing work to be done.\nPURPORT\nThe embodied soul lives in the city of nine gates. The activities of the\nbody, or the figurative city of body, are conducted automatically by the\n\nj\n\nparticular modes of nature. The soul, although sub ecting himself to the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0313": "286\n\n[Ch. 5\n\nBhagavad-gita As It Is\n\nconditions of the body, can be beyond those conditions, if he so desires.\nOwing only to forgetfulness of his superior nature, he identifies with the\nmaterial body, and therefore suffers. By Kr�Q.a consciousness, he can\nrevive his real position and thus come out of his embodiment. Therefore,\nwhen one takes to Kr�Q.a consciousness, one at once becomes completely\naloof from bodily activities. In such a controlled life, in which his\ndeliberations are changed, he lives happily within the city of nine gates.\nThe nine gates are described as follows:\n\nnava-dviire pure dehi hamso leliiyate bahi�\n\nvasi sarvasya lokasya sthiivarasya carasya ca.\n\"The Supreme Personality of Godhead, who is living within the body of a\nliving entity, is the controller of all living entities all over the universe. The\nbody consists of nine gates: two eyes, two nostrils, two ears, one mouth,\nthe anus and the genital. The living entity in his conditioned stage\nidentifies himself with the body, but when he identifies himself with the\nLord within himself, he becomes just as free as the Lord, even while in the\nbody.\" (Svet. 3.18)\n\nTherefore, a Kr�Q.a conscious person is free from both the outer and\ninner activities of the material body.\n\nTEXT 14\n\n;r � ;r �)fur �� am sr�: I\n\n;r eti���t(t;f ��tf�i sr;r�ij II t \\l I I\nna kartrtvarit na karmiini\n.\n\n.\n\nlokasya s,rjati prabhufl\nna karma-phala-sarit yogam\nsvabhiivas tu pravartate\n\nIf\n\nIII\n\nna- never;\n\nkartrtvam- proprietorship;\n\nna- nor;\n\nkannii{li- activities;\n\nlokasya-of the people; s da ti- creates; prabh ufl - the master of the city of\nthe body; na-nor; ka nn a-phala results of activities; samyogam - connec\n-\n\ntion; svabh av� - mod es of material nature; tu-but; p ravar tate\n\nj\n\n­\n\n-\n\nacts.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0314": "Text 15]\n\nKarma-yoga-Action in Kr�r;ta Consciousness\n\n287\n\nTRANSLATION\nThe embodied spirit, master of the city of his body, does not create\nactivities, nor does he induce people to act, nor does he create the fruits\nof action. All this is enacted by the modes of material nature.\nPURPORT\nThe living entity, as will be explained in the Seventh Chapter, is one in\nnature with the Supreme Lord, distinguished from matter, which is another nature-called inferior-of the Lord. Somehow, the superior nature,\nthe living entity, has been in contact with material nature since time\nimmemorial. The temporary body or material dwelling place which he\nobtains is the cause of varieties of activities and their resultant reactions.\nLiving in such a conditional atmosphere, one suffers the results of the\nactivities of the body by identifying himself (in ignorance) with the body.\nIt is ignorance acquired from time immemorial that is the cause of bodily\nsuffering and distress. As soon as the living entity becomes aloof from the\nactivities of the body, he becomes free from the reactions as well. As long\nas he is in the city of body, he appears to be the master of it, but\nactually he is neither its proprietor nor controller of its actions and reactions. He is simply in the midst of the material ocean, struggling for existence. The waves of the ocean are tossing him, and he has no control over\nthem. His best solution is to get out of the water by transcendental Kn>J).a\nconsciousness. That alone will save him from all turmoil.\n\nTEXT 15\n....\n\n,...,._\n\n.\n\n�\n\n.\n\n,...,\n\n�� �� ���'tfq Wf :q-;;r ij�(J Ttr�: I\n\n3l$11:titl'�� �Tit �;r �{;(]' �;:�: ����II\nniidatte kasyacit piipam\nna caiva sukrtam vibhu�\najii.iineniivrtam jii.iinam\ntena muhyanti jantava�\nna-never; iidatte- accepts; kasyacit-anyone ' s; piipam - sin; na-nor;ca­\n\nalso; eva-certainly; sukrtam-pious activities; vibhu�-the Supreme Lord;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0315": "288\n\nBhagavad-gita As It Is\n\n[Ch. 5\n\najniinena-by ignorance; avrtam-covered; jniinam-knowledge; tena-by\nthat; muhyanti-bewildered; jantava�-the living entities.\nTRANSLATION\nNor does the Supreme Spirit assume anyone's sinful or pious activities.\nEmbodied beings, however, are bewildered because of the ignorance which\ncovers their real knowledge.\nPURPORT\nThe Sanskrit word v ibhu� means the Supreme Lord who is full of\nunlimited knowledge, riches, strength, fame, beauty and renunciation. He\nis always satisfied in Himself, undisturbed by sinful or pious activities. He\ndoes not create a particular situation for any living entity, but the living\nentity, bewildered by ignorance, desires to be put into certain conditions\nof life, and thereby his chain of action and reaction begins. A living entity\nis, by superior nature, full of knowledge. Nevertheless, he is prone to be\ninfluenced by ignorance due to his limited power. The Lord is omnipotent,\nbut the living entity is not. The Lord is vibhu, or omniscient, but the\nliving entity- is apu, or atomic. Because he is a living soul, he has the\ncapacity to desire by his free will. Such desire is fulfilled only by the\nomnipotent Lord. And so, when the living entity is bewildered in his\ndesires, the Lord allows him to fulfill those desires, but the Lord is never\nresponsible for the actions and reactions of the particular situation which\nmay be desired. Being in a bewildered condition, therefore, the embodied\nsoul identifies himself with the circumstantial material body and becomes\nsubjected to the temporary misery and happiness of life. The Lord is the\nconstant companion of the living entity as Paramatma, or the Supersoul,\nand therefore He can understand the desires of the individual soul, as one\ncan smell the flavor of a flower by being near it. Desire is a subtle form of\nconditioning of the living entity. The Lord fulfills his desire as he deserves:\nMan proposes and God disposes. The individual is not, therefore, omnipotent in fulfilling his desires. The Lord, however, can fulfill all desires, and\nthe Lord, being neutral to everyone, does not interfere with the desires of\nthe minute independent living entities. However, when one desires Kr�J;J.a,\nthe Lord takes special care and encourages one to desire in such a way that\none can attain to Him and be eternally happy. The Vedic hymn therefore\ndeclares:\n\ne§a u hy eva siidhu karma kiirayati tam yamebhyo lokebhya unnini§ate\ne§a u eviisiidhu karma kiirayati yamadho nini§ate.\n\n,\n\n,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0316": "/.\n\n.l\nText 16]\n\nKarma-yoga-Action in Kr�Qa Consciousness\n\n289\n\najiio jantur ani§o'yam iitmanaft sukha-duftkhayoft\niSvara-prerito gacchet svargam viisvabhram eva ca.\n\"The Lord engages the living entity in pious activities so he may be elevated. The Lord engages him in impious activities so he may go to hell. The\nliving entity is completely dependent in his distress and happiness. By the\nwill of the Supreme he can go to heaven or hell, as a cloud is driven by the\n.\nau. \"\nTherefore the embodied soul, by his immemorial desire to avoid Kr�pa\nconsciousness, causes his own bewilderment. Consequently, although he is\nconstitutionally eternal, blissful and cognizant, due to the littleness of his\nexistence he forgets his constitutional position of service to the Lord and\n\nis thus entrapped by nescience. And, under the spell of ignorance, the living\nentity claims that the Lord is responsible for his conditional existence. The\n\nVediinta-sfitras also confirm this:\nva�amya-nairghwye na siipek§atviit tathii hi dariayati.\n\"The Lord neither hates nor likes anyone, though He appears to.\"\n\nTEXT 16\n�\n\n.\n\n....\n\n.\n\n\"\"\n\n�� � ��r;r �'fT Wffroij¥41�:'tw:r: I\n�\n\n\"\"\n\n.\n\n\"\"\n\nij'fT�T���fWf �T�ij �q� II t �II\njiiiinena tu tad ajiiiinarh\nye§iirh niisitam iitmanaft\nte§iim iidityavaj jiianarh\nprakiisayati tat param\n\njiianena-by knowledge; tu-but; tat-that; ajiianam- nescience; ye§iim.:...\nof those; nasitam-is destroyed; atmanaft - of the living entity; te§iim-of\ntheir; adityavat-like the rising sun; jiianam- knowledge; prakasayatidiscloses; tat p aram-in Kr�IJ.a consciousness.\n\nTRANSLATION\n\nWhen, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun\nlights up everything in the daytime.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0317": "290\n\nBhagavad-glta As It Is\n\n[Ch. 5\n\nPURPORT\n\nThose who have forgotten Kr�l).a must certainly be bewildered, but those\n\nwho are in Kr�l).a consciousness are not b�wildered at all. It is stated in the\nBhagavad-gitii, \"sarvam jniina-plavena,\" ''jniiniigni[l, saroa-karmiip,i\" and \"na\n\nhi jniiriena sadrsam.\" Knowledge is always highly esteemed. And what is\nthat knowledge? Perfect knowledge is achieved when one surrenders unto\nKr�!J.a, as is said in the Seventh Chapter, 19th verse: bahiiniim ja n m a niim\nante jniinaviin miim prapadyate. After passing through many, many births,\nwhen one perfect in knowledge surrenders unto Kr�!J.a, or when one attains\nKr�!la consciousness, then everything is revealed to him, as the sun reveals\neverything in the daytime. The living entity is bewildered in so many ways.\nFor instance, when he thinks himself God, unceremoniously, he actually\nfalls into the last snare of nescience. If a living entity is God, then how can\n\nI\n\nhe become bewildered by nescience? Does God become bewildered by\nnescience? If so, then nescience, or Satan, is greater than God. Real knowledge can be obtained from a person who is in perfect Kr�!la consciousness.\nTherefore, one has to seek out such a bona fide spiritual master and, under\nhim, learn what Kr�!la consciousness is. The spiritual master can drive\naway all nescience, as the sun drives away darkness. Even though a person\nmay be in full knowledge that he is not this body but is transcendental to\nthe body, he still may not be able to discriminate between the soul and the\nSupersoul. However, he can know everything well if he cares to take shelter of the perfect, bona fide Kr�!la conscious spiritual master. One can\nknow God and one's relationship with God only when one actually meets\na representative of God. A representative of God never claims that he is\nGod, although he is paid all the respect ordinarily paid to God because he\nhas knowledge of God. One has to learn the distinction between God and\n\nthe living entity. Lord Sri Kr�!la therefore stated in the Second Chapter\n\n(2.12) that every living being is individual and that the Lord also is individual. They were all individuals in the past, they are individuals at present,\nand they will continue to be individuals in the future, even a:fter liberation.\nAt night we see everything as one in the darkness, but in day when the sun\nis up, we see everything in its real identity. Identity with individuality in\n\nspiritual life is real knowledge.\nTEXT 17\n\nij��mtfif(ij�Bi(ij����rr: 1\nlf��-s;if(M\":it'\"l�=it �fifR��,rr: 11 � \"'\"\n....\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0318": "Text 18]\n\nKarma-yoga-Action in Kr�J.la Consciousness\n\n291\n\ntad-buddhayas tad-iitmiinas\ntan-n�thiis tat-pariiyar-ii�\ngacchanty apunar-iivrttirh\njiiiina-nirdhilta-kalma�iift\ntad-buddhaya�-one whose intelligence is always in the Supreme; tadiitmiinal;! one whose mind is always in the Supreme; tat-n �t hii� whose\nmind is only meant for the Supreme; tat-pa riiya rt ii{l who has completely\ntaken shelter of Him; gacchanti-goes ; apuna� iivrt tim liberation; jniina\nknowledge; nirdhiita-cleanses; kalma� ii�-misgivings.\n-\n\n-\n\n-\n\n-\n\n-\n\n­\n\nTRANSLATION\nWhen one's intelligence, mind, faith and refuge are all fixed in the\nSupreme, then one becomes fully cleansed of misgivings through complete\nknowledge and thus proceeds straight on the path of liberation.\nPURPORT\n\nThe Supreme Transcendental Truth is Lord Kr�:r;ta. The whole Bhagavadgitii centers around the declaration of Kr�pa as the Supreme Personality of\nGodhead. That is the version of all Vedic literature. Paratattva means the\nSupreme Reality, who is understood by the knowers of the Supreme as\nBrahman, Paramatma and Bhagavan. Bhagavan, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more\nthan that. The Lord says, matta� paratararh niinyat kin cit asti dhanaiijaya.\nImpersonal Brahman is also supported by K�pa: brahmarto prat�thiiham.\nTherefore in all ways Kr�pa is the Supreme Reality. One whose mind,\nintelligence, faith and refuge are always in Kr�pa, or, in other words, one\nwho is fully in Kr�pa consciousness, is undoubtedly washed clean of all\nmisgivings and is in perfect knowledge in everything concerning transcendence. A K�pa conscious person can thoroughly understand that there is\nduality (simultaneous identity and individuality) in Kr�pa, and, equipped\nwith such transcendental knowledge, one can make steady progress on the\npath of liberation.\nTEXT 18\n\nNmftr�qi( iff� tWr mrfwr I\n�fwr �tr �� :q qfUm: �'4�i{t;r: llt�ll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0319": "292\n\nBhagavad-gita As It Is\n\n[Ch. 5\n\nvidyii-vinaya-sampanne\n\nbriihmafle gavi hastini\nsuni caiva svapiike ca\npafl�itii[l sama-darsina[l\nequipped;\nsampanne-fully\nvinaya-gentleness;\nvidyii-education;\nbriihmafle-in the briih mapa ; gavi-in the cow; hastini-in the elephant;\nsuni-in the dog; ca-and; eva-certainly; svapiike-in the dog-eater (the\noutcaste);ca-respectively;pap�itiif!.-those who are so wise; sama-darsina[l\n-do see with equal vision.\n\nTRANSLATION\nThe humble sage, by virtue of true knowledge, sees with equal vision a\nlearned and gentle brahm�a, a cow, an elephant, a dog and a dog-eater\n[outcaste] .\n\nPURPORT\nA K � pa conscious person does not make any distinction between species'\nor castes. The briihmapa and the outcaste may be different from the social\npoint of view, or a dog, a cow, or an elephant may be different from the\npoint of view of species, but these differences of body are meaningless\nfrom the viewpoint of a learned transcendentalist. This is due to their\nrelationship to the Supreme, for the Supreme Lord, by His plenary portion\nas Paramatma, is present in everyone's heart. Such an understanding of the\nSupreme is real knowledge. As far as the bodies are concerned in different\ncastes or different species of life, the Lord is equally kind to everyone\nbecause He treats every living being as a friend yet maintains Himself as\nParamatma regardless of the circumstances of the living entities. The Lord\n-\"\n\nas Paramatma is present both in the outcaste and in the briihmapa, although\nthe body of a briihmapa and that of an outcaste are not the same. The\nbodies are material productions of different modes of material nature, but\nthe soul and the Supersoul within the body are of the same spiritual\nquality. The similarity in the quality of the soul and the Supersoul, however, does not make them equal in quantity, for the individual soul is\npresent only in that particular body, whereas the Paramatma is present in\neach and every body. A Kr�pa conscious person has full knowledge of this,\nand therefore he is truly learned and has equal vision. The similar characteristics of the soul and Supersoul are that they are both conscious, eternal\nand blissful. But the difference is that the individual soul is conscious\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0320": "Text 19]\n\nKanna yoga Action in Kr�J.la Consciousness\n-\n\n-\n\n293·\n\nwithin the limited jurisdiction of the body, whereas the Supersoul is conscious of all bodies. The Supersoul is present in all bodies without distinction.\n\nTEXT 19\n\n�q �m: �m �t ��+q ma- �: '\nf;r� f{ �ij im q-�I ;:mfur � m�n: II� �II\nihaiva tair jita� sargo\nye§iim siimye sthitam mana�\nnirdo§arh hi samam brahma\ntasmiid brahma!'i te sthitii�\niha-in this life; eva-certainly; tai�-by them; jita�-conquered; sa rga�\nbirth and death; ye§ii m -of those;\n\ns\n\n­\n\niimye-in equanimity; sthitam-so\n\nsituated; mana�-mind; n i rdo §am -flawless; hi-certainly; samam-in equanimity; brahma-the Supreme; tasmiit-therefore; brahma!' i-in the Supreme; te-they; sthit�-are situated.\nTRANSLATION\n\nThose whose minds are established in sameness and equanimity have already c onquered the conditions of birth and death. They are flawless like\nBrahman, and thus they are already situated in Brahman.\nPURPORT\nEquanimity of mind, as mentioned above, is the sign of self-realization.\nThose who have actually attained to .such a stage should be considered to\nhave conquered material conditions, specifically birth and death. As long\nas one identifies with this body, he is considered a conditioned soul, but as\n\nsoon as he is elevated to the stage of equanimity through realization of\nself, he is liberated from conditional life. In other words, he is no longer\nsubject to take birth in the material world but can enter into the spiritual\nsky after his death. The Lord is flawless because He is without attraction\nor hatred. Similarly, when a living entity is without attraction or hatred, he\nalso becomes flawless and eligible to enter into the spiritual sky. Such\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0321": "l\n\nBhagavad-glta As It Is\n\n294\n\n[Ch. s·\n\npersons are to be considered already liberated, and their symptoms are\ndescribed below.\n\nTEXT 20\n\n�\n\n..:..&:;;a. '\"'\n\nWf !f�<t 1 �W-1' SllQf � n a_'if �Sf I Q.J �� I\n•\n\n�\n\n��� iflRfemrfUr f�: u� � ��\nna prahr§yet priyam priipya\nnodvijet priipyaciipriyam\nsthira-buddhir asammii!lho\nbrahma-vid brahma!'-i sthita[l\n\nna-never; prahr§yet..:..rejoice; p riyam- pleasa n t; priipya-achieving; nadoes not; udvije t- agitated; priip ya\n\n-\n\nob t aining;ca- also ; ap riyam\n\n-\n\nunpleas­\n\nant; s th ira-buddhi[l- self intelligent; asammii!lha\"fl- unbewildered; brahma-\n\nvit- one who knows the Supreme perfectly; brahma!'-i-in the Transcendence; sthit a[l - situated.\nTRANSLATION\nA person who neither rejoices upon achieving something pleasant nor\nlaments upon obtaining something unpleasant, who is self-intelligent ,\nunbewildered, and who knows the science of God, is to be understood as\nalready situated in Transcendence.\nPURPORT\nThe symptoms of the self-realized person are given herein. The first\nsymptom is that he is not illusioned by the false identification of the body\nwith his true self. He knows perfectly well that he is not this body, but is\nthe fragmental portion of the Supreme Personality of Godhead. He is\ntherefore not joyful in achieving something, nor does he lament in losing\nanything which is related to his body. This steadiness of mind is called\n\nsthira-buddh� or self�intelligence. He is therefore never bewildered b}'\nmistaking the gross body for the soul, nor does he accept the body as\npermanent and disregard the existence of the soul. This knowledge elevates\nhim to the station of knowing the complete science of the Absolute Truth,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0322": "Text 21)\n\nKarma-yoga-Action in Kr�J.la Consciousness\n\n295.\n\nnamely Brahman, Paramatma and Bhagavan. He thus knows his constitutional position perfectly well, without falsely trying to become one with\nthe Supreme in all respects. This is called Brahman realization, or selfrealization, Such steady consciousness is called Kn;va consciousness.\n\nTEXT 21\n\nq\"f�'l�;r«\"ffil�fll .t:::;\n.er..�{llt�lltwr �«�� 1\n« if�t�)��t ��llartlf�� II�� II\n--r\n\nr-.\n\nbahya-sparse�v asaktiitmii\nvindaty iitmani yat sukham\nsa brahma-yoga-yuktiitmii\nsukham ak§ayam asnute\nbiihya-sparse§u-in external sense pleasure; asakta-iitmii-one who is not\nso attached; vind a ti-enj o ys; iitmani-in the self; yat-that which; sukham\n�happiness; sa{l-that; brahma-yoga-concentrated in Brahman; yukta­\n\n-\n\niitmii-self-connected; sukham happiness; ak§ayam-u nlimited; asnuteenj oys.\n\nTRANSLATION\nSuch a liberated person is not attracted to material sense pleasure or\nexternal objects but is always in trance, enjoying the pleasure within. In\nthis way the self-realized person enjoys unlimited happiness, for he\nconcentrates on the Supreme.\nPURPORT\n\nSri\n\nY am unacarya,\n\na\n\ngreat devotee\n\nin\n\nKr�va consciousness, said:\n\nyadiivadhi mama ceta{l k[§T}a-padiiravinde\nnava-nava-rasa-dhiimanudyata rantum iisit\ntadiivadhi bata niiri-sangame smaryamiine\nbhavati mukha-vikiira{l su§tu ni§thivanam ca\n\n\"Since I have been engaged in the transcendental l oving service of Kr�va\n\n,\n\nrealizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0323": "296\n\nB hag av ad gita As It Is\n\n[Ch. s·\n\n-\n\nat the thought, and my lips curl with distaste.\" A person in brahma-yoga,\nor Kr�:r;ta consciousness, is so absorbed in the loving service of the Lord that\nhe loses his taste for material sense pleasure altogether. The highest pleasure\nin terms of matter is sex pleasure. The whole world is moving under its\nspell, and a materialist cannot work at all without this motivation. But a\nperson engaged in Kr�:r;ta consciousness can work with greater vigor without\nsex pleasure, which he avoids. That is the test in spiritual realization.\nSpiritual realization and sex pleasure go ill together. A Kr�:r;ta conscious\nperson is not attracted to any kind of sense pleasure due to his being a\nliberated soul.\n\nTEXT 22\n\nif f{ ��q�� +�TifT �:�tilwrtr � � I\n3Tf�;:cr;:r;:cr: �T�� ;r ij� ��ij 7!�: II ��II\n�.\n\n�\n\n�\n\n....\n\nye hi s a msp arsajii bhogii\ndu�kha-yonaya eva te\niidy-antavanta� kaunteya\nna te§U ramate budha�\nye-those; hi-certainly; samsparsajiifl,-by contact with the material\n\nsenses; bhog� -enjoyment; du[l,kha-distress; y o naya[l, - so ur ces of; evacertainly; te-they are; iidi-in\n\nthe begmning;\n\na ntava nta[l,- subject to;\n\nkaunteya-0 son of Kunti;na�never;te§u-in those;ramate-take delight;\nbudha[l,- the intelligent.\nTRANSLATION\nAn intelligent person does not take part in the sources of misery,\nwhich are due to contact with the material senses. 0 son of Kunti, such\npleasures have a beginning and an end, and so the wise man does not\ndelight in them.\n\nPURPORT\nMaterial sense pleasures are due to the contact of the material senses,\nwhich are all temporary because the body itself is temporary. A liberated\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0324": "Text 23]\n\nKarma-yoga-Action in Kr�l}.a Consciousness\n\n297\n\nsoul is not interested in anything which is temporary. Knowing well the\njoys of transcendental pleasures, how can a liberated soul agree to enjoy\n\nfalse pleasure? In the Padma Puriir-a it is said:\n\nramante yogino 'nante satyiinanda-cid-iitmani\niti riima-padeniisau pararh brahmiibhidhiyate\n... The mystics derive unlimited transcendental pleasures from the Absolute\nTruth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rama.\"\n\nIn the Srimad-Bhiigavatam also it is said:\n\nniiyarh deho deha-bhiijiirh nr-loke\nha�tiin kiimiinarhate vit}-bhujiirh ye\ntapo divyarh putrakii yena sattvarh\nsuddhyed yasmiid brahma-saukhyarh tv anantam.\n\n\"My dear sons, there is no reason to labor very hard for sense pleasure\nwhile in this human form of life; such pleasures at:e available to the stooleaters [hogs]. Rather, you should undergo penances in this life by which\nyour existence will be purified, and, as a result, you will be able to enjoy\nunlimited transcendental bliss.\" (Bhiig. 5.5.1)\n\nTherefore, those who are true yogis or learned transcendentalists are not\n\nattracted by sense pleasures, which are the causes of continuous material\nexistence. The more one is addicted to material pleasures, the more he is\nentrapped by material miseries.\n\nTEXT 23\n\n�ij� �: ij')i 3ff.f�'Td'snttaJUm{ I\n\n��Nt�ti � ��:��'Tt:R:: ''��''\nsaknotihaiva ya� sot}hum\npriik sarira-vimok§ar-iit\nkiima-krodhodbhavam vegam\nsa yukta� sa sukhinara�\nsaknoti-able to do; iha eva-in the present body; Y<Zfl-one who;\n\nsot}h um -to tolerate; prak-before; sa rira-body ; vim o k§ ar- iit-giving up;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0325": "298\n\nBhagavad�gita As It Is\n\n[Ch. 5\n\nkama-desire; krodha- anger; ud bhavam-generated from; vegam-urge;\nsa�-he; yukta�-in trance; sa�-he; sukhi-happy; nara�-human being.\nTRANSLATION\nBefore, giving up this present body, if one is able to tolerate the urges\nof the material senses and check the force of desire and anger, he is a\nyogi and is happy in this world.\nPURPORT\n\nIf one wants to make steady progress on the path of self-realization, he\nmust try to control the forces of the material senses. There are the forces\nof talk, forces of anger, forces of mind, forces of the stomach, forces of\nthe genitals, and forces of the tongue. One who is able to control the\nforces of all these different senses, and the mind, is called gosviimi, or\nsviimi. Such gosvamis live strictly controlled lives, and forego altogether\nthe forces of the senses. Material desires, when unsatiated, generate anger,\nI\n\nI\n\nand thus the mind, eyes and chest become agitated. Therefore, one must\npractice to control them before one gives up this material body. One who\ncan do this is understood to be self-realized and is thus happy in the state\nof self-realization. It is the duty of the transcendentalist to try strenuously\nto control desire and anger.\n\nTEXT 24\n\n�)s;:<r:ij�s--��l(lll��IRt�t�1� tr: I\n� �)tft ;m�� iftA\"\"{ffi-sf\\1� 11�\\111\nyo 'nta�-sukho 'ntararamas\ntathantar-jyotir eva ya�\nsa yogi brahma-nirvararh\nbrahma-bhiito 'dhigacchati\nya�-one who; anta�-sukha�-happy from within; anta�-iiriima�-active\nwithin; tatha-as well as; anta�-jyoti�-aiming within; eva-certainly; ya�anyone;sa�-he; yogi-mystic; brahma-nirvaram-liberated in the Supreme;\nbrahma-bhiita�-self-realized; adhigacchati-attains.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0326": "Text 25)\n\nKarma-yoga-Action in Kr�f.la Consciousness\n\n299\n\nTRANSLATION\nOne whose happiness is within, who is active within, who reJOICes\nwithin and is illumined within, is actually the perfect mystic. He is\nliberated in the Supreme, and ultimately he attains the Supreme.\nPURPORT\nUnless one is able to relish happiness from within, how can one retire\nfrom the external engagements meant for deriving superficial happiness?\n\nA liberated person enj oys happiness by factual experience. He can, there­\n\nfore, sit silently at any place and enj oy the activities of life from within.\nSuch a liberated person no longer desires external material happiness.\n\nThis state is called brahma-bhiita, attaining which one is assured of going\nback to Godhead, back to home.\n\nTEXT 25\n\n�� if�Rert� : aJ'fOI ii(!Jf'fH I\n�\n�\nT���T �T�lfr;£: �\"{�T�� m: ����II\nr-.\n\nr-.\"'\n\nlabhante brahma-niroiiram\nnaya[l k§ira-kalma§ii{l\nchinna-dvaidhii yatiitmiina[l\nsaroa-bhiita-hite ratii[l\n\nlabhante-achieve; brahma niroiiram\n-\n\n-\n\nliberation in the Supreme;r§ aya[l\n\n-those who are active within; k§ira-kalma§ii{l-who are devoid of all sins;\nchinna-torn\n\noff;\n\ndvaidh ii[l -duality;\n\nyata-iitmiina[l -engaged\n\nin\n\nself­\n\nrealization; saroa-bhuta-in all living entities; hite-in welfare work; ratii[l.engaged.\n\nTRANSLATION\n\nOne who is 'beyond duality and d oub t, whose mind is engaged within,\nwho is always busy working for the welfare of all sentient beings, and who\nis free from all sins, achieves liberation in the Supreme.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0327": "300\n\nBhagavad-gita As It Is\n\n[Ch. 5\n\nPURPORT\n\nOnly a person who is fully in Kr��a consciousness can be said to be\nengaged in welfare work for all living entities. When a person is\n\nactually\n\nin the knowledge that Kr��a is the fountainhead of everything, then\nwhen he acts in that spirit he acts for everyone. The sufferings of humanity\nare due to forgetfulness of Kr��� as the supreme enjoyer, the supreme\nproprietor, and the supreme friend. Therefore, to act to revive this\nconsciousness within the entire human society is the highest welfare\nwork. One cannot be engaged in first-class welfare work without being\nliberated in the Supreme. A Kr��a conscious person has no doubt about\nthe supremacy of Kr��a. He has no doubt because he is completely freed\nfrom all sins. This is the state of divine love.\n\nA person engaged only in ministering to the physical welfare of\nhuman society cannot factually help anyone. Temporary relief of the\nexternal body and the mind is not satisfactory. The real cause of one's\ndifficulties in the hard struggle for life may be found in one's forgetfulness of his relationship with the Supreme Lord. When a man is fully\nconscious of his relationship with Kr��a, he is actually a liberated soul,\nalthough he may be in the material tabernacle.\n\nTEXT 26\n\n�Tltif�U'ffiI\"iT lf�f ����HU� I\n� •\n\n�'\"' -R.P..st;r�r\"\"7'r'\"l'\n\n3flmfl Jt&tl;{qyur qmr WR�I�¥4'114( 11�,11\n,... � �\n\nkiima-krodha-vimuk tiiniim\nyatiniim yata-cetasiim\nabhito brahma-nirviirwm\nvartate viditiitmaniim\n\n'\n\nkama-desires; krodha-anger; vimuktiiniim-of those who are so liberated; yatiniim-of the saintly persons; yata-cetasiim-of persons who have\nfull control over the mind; abhita�-assured in the near future; brahmanirvii p a m -liberation in the Supreme; vartate-is there; vidita-iitmaniim-of\n\nthose who are self-realized.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0328": "1\nText 26]\n\nKarma-yoga-Action in Kg;l}-a Consciousness\n\n301\n\nTRANSLATION\nThose who are free from anger and all material desires, who are selfrealized, self-disciplined and constantly endeavoring for perfection, are\n\nassured of liberation in the Supreme in the very near future.\nPURPORT\n\nOf the saintly persons who are constantly engaged in striving toward\nsalvation, one who is in Kr�!la consciousness is the best of all. The Bhiiga­\n\nvatam confirms this fact as follows:\nyat-piida-pankaja-paliisa-viliisa-bhaktyii\nkarmiisayam grathitam udgrathayanti santaft\ntadvan na rikta-matayo yatayo 'pi ruddhasrotogapiis tam arapmh bhaja viisudevam.\n\"Just try to worship, in devotional service, Vasudeva, the Supreme Personality of Godhead. Even great sages are not able to control the forces of\nthe senses as effectively as those who are engaged in transcendental bliss by\nserving the lotus feet of the Lord, uprooting the deep grown desire for\nfruitive activities.\" (Bhiig. 4.22.39)\nIn the conditioned soul the desire to enjoy the fruitive results of work\nis so deep-rooted that it is very difficult even for the great sages to control\nsuch desires, despite great endeavors. A devotee of the Lord, constantly\nengaged in devotional service in Kr�!la consciousness, perfect in selfrealization, very quickly attains liberation in the Supreme. Owing to his\ncomplete knowledge in self-realization, he always remains in trance. To\ncite an analagous example of this:\n\ndarsana-dhyiina-samsparsair matsya-kiirma-vihangamiift\nsviinya patyiini pu�panti tathiiham api padmaja.\n\"By vision, by meditation and by touch only do the fish, the tortoise and\nthe birds maintain their offspring. Similarly do I also, 0 Padmaja!\"\nThe fish brings up its offspring simply by looking at them. The tortoise\nbrings up its offspring simply by meditation. The eggs of the tortoise are\nlaid on land, and the tortoise meditates on the eggs while in the water.\nSimilarly, a devotee in Kr�!la consciousness, although far away from the\nLord's abode, can elevate himself to that abode simply by thinking of Him\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0329": "Bhagavad-gita As It Is\n\n302\n\n(Ch. 5\n\nconstantly-by engagement in Kr�9a consciousness. He does not feel the\npangs of material miseries; this state of life is called brahma-niroiir-a, or the\nabsence of material miseries due to being constantly immersed in the Supreme.\n\nTEXTS 27-28\n\n�q�;� �iftm���tt 1o:ffi: �: I\n3fTUTT'tr.tr �t �T ;rrnr+�;�H*trfturr II �\\911\ntfij���f%iRm�ur: 1\nRtrij�r��r1:1r tf: �r ���:n ������\nsparsiin krtvii bahir biihyiirhs\ncak�us caiviintare bhruvoft\npriir-iipiinau samau krtvii\nniisiibhyantara-ciirir-au\nyatendriya-mano-buddhir\nmunir mok�a-pariiyal)aft\nvigatecchii-bhaya-krodho\nyaft sadii mukta eva saft\nsparsiin-e x ternal sense objects, such as sound, etc.; krtv ii - doing so;\nbahift- external;\n\nf\n\n.\n\nft\n\nbahyiin-unnecessary; cak §u -eyes; ca-also; elJ(l-cer­\n\ntainly; antare-within; bhruvofl,-of the eyebrows; priir-a-apanau- up- and\ndown-moving air; samau-in suspension; krtvii-doing so; nasii-abhyantara\n-within the nostrils; ciiri r- au- bl o wing; yata-controlled; indriy a-senses;\n\nft\n\nft\n\ng\n\nft\n\nm ana -mind; buddhi -in telli ence; muni -the transcendentalist; mok§a\n-liberation; pariiyal)a\"fi.- being so destined; vigata-discarded; icchii-wishes;\n\nk\n\nbhaya -fear; krodhaft-anger; yafi.-one who; sa dii -always; mu t a\"f!. -lib\n\n­\n\nerated; eva-certainly; s afi.-he is.\nTRANSLATION\n\nj\n\nShutting out all external sense ob ects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward\nbreaths within the nostrils-thus controlling the mind, senses and intelligence, the transcendentalist becomes free from desire, fear and anger. One\nwho is always in this sta:te is certainly liberated.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0330": "1\nText 29]\n\nKarma-yoga-Action in Kr�J].a Consciousness\n\n303·\n\nPURPORT\n\nBeing engaged in Kr�pa consciousness, one can immediately understand\none's spiritual identity, and then one can understand the Supreme Lord by\nmeans of devotional service. When he is well situated in devotional service,\none comes to the transcendental position, qualified to feel the presence of\nthe Lord in the sphere of one's activity. This particular position is called\nliberation in the Supreme.\nAfter explaining the above principles of liberation in the Supreme, the\nLord gives instruction to Arjuna as to how one can come to that position\nby the practice of mysticism or yoga, known as 0-§tanga-yoga, which is\ndivisible into an eightfold procedure called yama, niyama, asana, priipii­\n\nyiima, pratyiihiira, dharap.a, dhyana, and samiidhi. In the Sixth Chapter the\nsubject of yoga is explicitly detailed, and at the end of the Fifth it is only\npreliminarily explained. One has to drive out the sense objects such as\nsound, touch, form, taste and smell by the pratyiihiira (breathing) process\nin yoga, and then keep the vision of the eyes between the two .eyebrows\nand concentrate on the tip of the nose with half closed lids. There is no\nbenefit in closing the eyes altogether, because then there is every chance of\nfalling asleep. Nor is there benefit in opening the eyes completely, because\nthen there is the hazard of being attracted by sense objects. The breathing\nmovement is restrained within the nostrils by neutralizing the up- and\ndown-moving air within the body. By practice of such yoga one is able to\ngain control over the senses, refrain from outward sense objects, and thus\nprepare oneself for liberation in the Supreme.\nThis yoga process helps one become free from all kinds of fear and anger\nand thus feel the presence of the Supersoul in the transcendental situation.\nIn other words, Kr�pa consciousness is the easiest process of executing\n\nyoga principles. This will be thoroughly explained in the next chapter. A\nKr�pa consciou::s person, however, being always engaged in devotional service, does not risk losing his senses to some other engagement. This is a\nbetter way of controlling the senses than by the a§tanga-yoga.\nTEXT\n\n29\n\n� tt'�tmf ��lf{Jij� I\n� ��r;ri�RqT lfimPijat4Rf ����II\nbhoktararh yajiia-tapasarh\nsarva-loka-mahesvaram\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0331": "304\n\nBhagavad-gita As It Is\n\n[Ch. 5 .\n\nsuhrdam sarva-bhiitiiniim\n\njiiiitvii miim siintim rcchati\n\nbhoktiiram-beneficiary; yajiia-sacrifices; tapasiim-of penances and\n\nausterities; sarva-loka-all planets and the demigods thereof; mahesvaram­\n\nthe Supreme Lord; suh[dam-benefactor; sarva-all; bhiitiiniim-of the\n\nliving entities; jiiiitva-thus knowing; miim-Me (Lord Kr�l).a); siintim­\n\nrelief from material pangs; rcchati- achieves.\n\nTRANSLATION\nThe sages, knowing Me as the uitimate purpose of all sacrifices and\nausterities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of\nmaterial miseries.\nPURPORT\nThe conditioned souls within the clutches of illusory energy are all\n\nanxious to attain peace in the material world. But they do not know the\nformula for peace, which is explained in this part of the Bhagavad-gitii. The\n\ngreatest peace formula is simply this: Lord Kr��a is the beneficiary in all\n\nhuman activities. Men should offer everything to the transcendental ser­\n\nvice of the Lord because He is the proprietor of all planets and the demi­\n\ngods thereon. No one is greater than He. He is greater than the greatest of\n\nthe demigods, Lord Siva and Lord Brahma. In the Vedas the Supreme Lord\n\nis described as tam iSvarii\"{liirh paramam mahesvaram. Under the spell of\nillusion, living entities are trying to be lords of all they survey, but actually\n\nthey are dominated by the material energy of the Lord. The Lord is the\nmaster of material nature, an.d the conditioned souls are under the stringent\n\nrules of material nature. Unless one understands these bare facts, it is not\npossible to achieve peace in the world either individually or collectively.\n\nThis is the sense of Kr�l).a consciousness: Lord Kr�l).a is the supreme\n\npredominator, and all living entities, including the great demigods, are\n\nHis subordinates. One can attain perfect peace only in complete Kr�l).a\n\nconsciousness.\n\nThis Fifth Chapter is a practical explanation of Kr�l).a consciousness,\n\ngenerally known as karma-yoga. The question of mental speculation as to\n\nhow karma-yoga can give liberation is answered herewith. To work in\nKr�l).a consciousness is to work with the complete knowledge of the Lord\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0332": "Text 29]\nas\n\nKarma-yoga-Action in Kr�J].a Consciousness\n\n305\n\nthe predominator. Such work is not different from transcendental\n\nknowledge. Direct Kr�Q.a consciousness is bhakti-yoga, and jii.iina-yoga is a\n\npath leading to bhakti-yoga. Kr�Q.a consciousness means to work in full\n\nknowledge of one's relationship with the Supreme Absolute, and the\n\nperfection of this consciousness is full knowledge of Kr�Q.a, or the Supreme\nPersonality of Godhead. A pure soul is the eternal servant of God as His\n\nfragmental part and parcel. He comes into contact with miiyii (illusion)\n\ndue to the desire to lord it over miiyii, and that is the cause of his many\n\nsufferings. As long as he is in contact with matter, he has to execute work\n\nin terms of material necessities. Kr�Q.a consciousness, however, brings one\ninto spiritual life even while one is within the j urisdiction of matter, for\n\nit is an arousing of spiritual existence by practice in the material world.\nThe more one is advanced, the more he is freed from the clutches of matter.\n\nThe Lord is not partial toward anyone. Everything depends on one's\n\npractical performance of duties in an effort to control the senses and\n\nconquer the influence of desire and anger. And, attaining Kr�Q.a conscious­\n\nness by controlling the above-mentioned passions, one remains factually\n\nin the transcendental stage, or brahman-niroiir.a.\n\nThe eightfold yoga\n\nmysticism is automatically practiced in Kr�Q.a consciousness because the\nultimate purpose is served. There is gradual process of elevation in the\npractice of yama, niyama, iisana, pratyiihiira, dhyiina, dhiirar.ii, priir.iiyiima,\n\nand samiidhi. But these only preface perfection by devotional service,\n\nwhich alone can award peace to the human being. It is the highest perfection of life.\n\nThus end the Bhaktivedanta Purports to the Fifth Chapter of the\n\nSrimad-Bhagavad-gita in the matter of Karma-yoga, or Action in K!§T)a\nConsciousness.\n\n\\\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0333": "CHAPTER SIX\n\nSankhya-yoga\nTEXT 1\n\n�'T+l�T;rfW-fT:q I\n3TwtTf�il: ��'li� �rif �4 �uRI ;;r: I\n� Rmt :q �)tr'T :q ;r Rdlr� :qTfiR: II t II\nsri bhagaviin uviica\naniisrita[l karma-phalam\nkiiryam karma karoti ya[l\nsa sannyiisi ca yogi ca\nna niragnir na ciikriya[l\nsri bhagavii n uviica-the Lord said; a n iiSrita[l -without shelter; karma­\n\nhalam the result of work; kiiryam-obligatory; karma-work; karotis nny\nca\n\np\n\n-\n\nperforms; ya[l-one who; sa[l-he; a\niisi-in the renounced order; caalso; yogi-mystic;ca-also; na-not; nir-without; agni[l-fire; na-nor;\n-also;akriyaft-without duty.\n\n307\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0334": ".I\n308\n\nBhagavad-gita As It Is\n\n[Ch. 6.\n\nTRANSLATION\nThe Blessed Lord said: One who is unattached to the fruits of his work\nand who works as he is obligated is in the renounced order of life, and he\nis the true mystic: not he who lights no fire and performs no work.\nPURPORT\nIn this chapter the Lord explains that the process of the eightfold yoga\n\nsystem is a means to control the mind and the senses. However, this is very\ndifficult for people in general to perform, especially in the age of Kali.\nAlthough the eightfold yoga system is recommended in this chapter, the\nLord emphasizes that the process of karma-yoga, or acting in Kr�J).a con­\n\nsciousness, is better. Everyone acts in this world to maintain his family\nand their paraphernalia, but no one is working without some self-interest,\nsome personal gratification, be it concentrated or extended; The criterion\nof perfection is to act in Kr�J).a consciousness, and not with a view to\n, .\n\nenj oying the fruits of work. To act in Kr�J).a consciousness is the duty of\nevery living entity because all are constitutionally parts and parcels of the\nSupreme. The parts of the body work for the satisfaction of the whole\nbody. The limbs of the body do not act for self-satisfaction but for the\nsatisfaction of the complete whole. Similarly, the living entity who acts for\nsatisfaction of the supreme whole and not for personal satisfaction is the\n\nperfect sannyiisi, the perfect yogi.\n\nThe sannyiisis sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform agnihotra\n\nyajiias (fire sacrifices), but actually they are self-interested because their\ngoal is becoming one with the impersonal Brahman. Such a desire is\ngreater than any material desire, but it is not without self-interest.\nSimilarly, the mystic yogi who practices the yoga system with half-open\neyes, ceasing all material activities, desires some satisfaction for his personal\nself. But a person acting in Kr�J).a consciousness works for the satisfaction\nof the whole, without self-interest. A Kr�J).a conscious person has no desire\nfor self-satisfaction. His criterion of success is the satisfaction of Kr�J).a,\n\nand thus he is the perfect sannyiisi, or perfect yogi. Lord Caitanya, the\nhighest perfectional symbol of renunciation, prays in this way:\n\nna dhanarh na janarh na sundarirh kavitiirh vii jagadiSa kiimaye.\nmama janmani janmaniSvare bhavatiid bhaktir ahaituki tvayi.\n\"0 Almighty Lord, I have no desire to accumulate wealth, nor to enj oy\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0335": "Text 2]\n\n309\n\nSankhya-yoga\n\nbeautiful women. Nor do I want any number of followers. What I want\nonly is the causeless mercy of Your devotional service in my life, birth\nafter birth.\"\n\nTEXT 2\n\nir �;:tn�flfftr sr�1if � ferf:[ q\"f� I\n;r �d;:tr�ir�tit �q'f �trW\" cti� II � 1-1\nyam sannyiisam iti priihur\nyogam tam viddhi piir-�ava\nna hy asannyasta-smikalpo\nyogi bhavati kascana\nyam-what;\n\nsannyasa'!l-renunciation;\n\niti-thus;\n\npriihufl,-they\n\nsay;\n\nyogam-linking with the Supreme; tam-that; viddhi-you must know;\npiip,Pava-0 son of Par;u;lu; na-never; hi-certainly; asannyasta-without\ngiving up; sankalpafl,-self-satisfaction; yogi-a mystic transcendentalist;\nbhavati-becomes; kascana-anyone.\nTRANSLATION\nWhat is called renunciation is the same as yoga, or linking oneself with\nthe Supreme, for no one can become a yogi unless he renounces the desire\nfor sense gratification.\nPURPORT\nReal sannyiisa-yoga or bhakti means that one should know his constitutional position as the living entity, and act accordingly. The living entity\nhas no separate independent identity. He is the marginal energy of the\nSupreme. When he is entrapped by material energy, he is conditioned, and\nwhen he is Kr�J)a cons�ious, or aware of the spiritual energy, then he is in\nhis real and natural state of life. Therefore, when one is in complete knowledge, one ceases all material sense gratification, or renounces all kinds of\nsense gratificatory activities. This is practiced by the yogis who restrain the\nsen$es from material attachment. But a person in Kr�r,ta consciousness has\nno opportunity to_ engage his senses in anything which is not for the purpose of Kr�J)a. Therefore, a Kr�J)a conscious person is simultaneously a\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0336": "!'\n310\n\nBhagavad-gita As It Is\n\n[Ch. 6\n\nsannyiisi and a yogi. The purpose of knowledge and of restraining the\nsenses, as prescribed in the jniina and yoga processes, is automatically\nserved in Kr�r;ta consciousness. If one is unable to give up the activities of\n\nf\n\nhis selfish nature, then jniina and yoga are of no avail. The real aim is for a\nliving entity to give up all selfish satisfaction and to be prepared to satisfy\nthe Supreme. A Kr�r;ta conscious person has no desire for any kind of selfenjoyment. He is always engaged for the enjoyment of the Supreme. One\nwho has no information of the Supreme must therefore be engaged in selfsatisfaction because no one can stand on the platform of inactivity. All\nthese purposes are perfectly served by the practice of Kr�r;ta consciousness.\n\nTEXT 3\n\n��i��{t �� �RUf�qij I\n�1'11'€'1!� � �: �RUTi�q II � II\n�\n\n....\n\niiruruk�or muner yogarh\nkarma kiirartam ucyate\nyogiirii!lhasya tasyaiva\nsama� kiirartam ucyate\niiruruk�ofl-o f one who has just begun yoga; munefl-of the sage; yogam\n-the eightfold yoga system; karma-work; kiirartam-the cause; ucyate-is\n\nsaid to be; yoga-eightfol d yoga; iirii !lhasya-one who has attained; tasya­\n\nhis; e va-certainly; samafl-cessation of all material activities; kiira!lam-the\ncause; ucyate-is said to be.\n\nTRANSLATION\nFor one who is a neophyte in the eightfold yoga system, work is said to\n\nhe the means; and for one who has already attained to yoga, cessation of\nall material activities is said to be the means.\nPURPORT\nThe process of linking oneself with the Supreme is called yoga, which\nmay be compared to a ladder for attaining the topmost spiritual realization.\nThis ladder begins from the lowest material condition of the living entity\nand rises up to perfect self-realization i.n pure spiritual life. According to\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0337": "Text 4]\n\nSarikhya yoga\n\n311\n\n-\n\nvarious elevations, different parts of the ladder are known by different\nnames. But all in all, the complete ladder is called yoga and may be divided\ninto three parts, namely jiiiina-yoga, dhyiina-yoga and bhakti-yoga. The\nbeginning of the ladder is called the yogiiruruk�a stage, and the highest\nrung is called yogiirii,Pha.\nConcerning the eightfold yoga system, attempts in the beginning to\nenter into meditation through regulative principles of life and practice\nof different sitting postures (which are more or less bodily exercises)\nare considered fruitive material activities. All such activities lead to\nachieving perfect mental equilibrium to control the senses. When one is\naccomplished in the practice of meditation, he ceases .all disturbing\nmental activities.\nA Kr�IJ.a conscious person is, however, situated from the beginning on\nthe platform of meditation because he always thinks of Kn;IJ.a. And, being\nconstantly engaged in the service of Kn;IJ.a, he is considered to have\nceased all material activities.\n\nTEXT.4\n� � ir�tri�! � cn4��� 1\n\n�Q-�q(r;:lln:fr ([)���� II \\l II\nyadii hi nendriyiirthe�u\nna lwrmasv anu�ajjate\nsarva-saftkalpa-sannyiisi\nyogiiriil}.has tadocyate\nyadii -when; hi-certainly; na-not; indriya-a rth e�u\n\n-\n\nin sense gratifica­\n\ntion; na-never; karmasu-in fruitive activities; anu � ajja t e-does necessarily\nengage; sarva-saftkalpa-all material desires; sannyiisi-reno uncer ; yogaiiriiqhap-elevated in yoga; tadii-at that time; ucya t e is said to be.\n-'\n\nTRANSLATION\nA person is said to have attained to yoga when, having renounced all\nmaterial desires, he neither acts for sense gratification nor engages in\nfruitive activities.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0338": "Bhagavad-gita As It Is\n\n312\n\n(Ch. 6\n\nPURPORT\nWhen a person is fully engaged in the transcendental loving service of the\n\nLord, he is pleased in himself, and thus he is no longer engaged in sense\n\ngratification or in fruitive activities. Otherwise, one must be engaged in\n\nsense gratification, since one cannot live without engagement. Without\n\nKr�IJ.a consciousness, one must be always seeking self-centered or extended\n\nselfish activities. But a Kr�IJ.a conscious person can do everything for the\nsatisfaction of Kr�IJ.a and thereby be perfectly detached from sense grati­\n\nfication. One who has no such realization must mechanically try to escape\nmaterial desires before being elevated to the top rung of the yoga ladder.\n\nTEXT 5\n�\n\n.\n\n�\n\nG'{(�I��K'lR Wffiflf'1if�«��� I\n3TT�er m��) ��m�er ft�wr: 1 1 � 11\nuddhared iitmaniitmiinam\nniitmiinam avasiid�ye t\natmaiva hy iitmano bandhur\niitmaiva ripur iitmana�\nuddharet-one must deliver; iit ma nii- by the mind; atmiinam-the conditioned soul; na-never; iitmanam-the conditioned soul; avasii day e t- put\ninto degradation; iitmii-mind; eva-certainly; hi-indeed; iitmana�-of the\nconditioned soul; bandhu�- friend; iitmii-mind; eva-certainly; ripu�­\n\nenemy; iitmana�-of the conditioned soul.\n\nTRANSLATION\nA man must elevate himself by his own mind, not degrade himself. The\nmind is the friend of the conditioned soul, and his enemy as well.\nPURPORT\nThe word iitmii denotes body, mind and soul-depending upon different\ncircumstances. In the yoga system, the mind and the COJtditioned soul are\n\nespecially important. Since the mind is the central poiilt of yoga practice,\niitmii refers here to the mind. The purpose of the yoga system is to control\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0339": "Text\n\n6]\n\nSarikhya-yoga\n\n313\n\nthe mind and to draw it away from attachment to sense objects. It is\nstressed herein that the mind must be so trained that it can deliver the\nconditioned soul from the mire of nescience. In material existence one is\nsubjected to the influence of the mind and the senses. In fact, the pure\nsoul is entangled in the material world because of the mind's ego which\ndesires to lord it over material nature. Therefore, the mind should be\ntrained so that it will not be attracted by the glitter of material nature, and\nin this way the conditioned soul may be saved. One should not degrade\noneself by attraction to sense objects. The more one is attracted by sense\nobjects, the more one becomes entangled in material existence. The best\nway to disentangle oneself is to always engage the mind in Kr�l).a consciousness. The word hi is used for emphasizing this point, i.e., that one must\ndo this. It is also said:\nmana eva manu§yiir-am karar-am bandha-mok§ayo{t\nbandhiiya vi§ayiisango muk tyai niroi§ayam mana{t.\n\n\"For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind\ndetached from the sense objects is the cause of liberation.\" Therefore, the\nmind which is always engaged in Kr�l).a consciousness is the cause of supreme liberation.\n\nTEXT\n\n6\n\n�\n\n�\\\n\n,...\n\n��T'��;r�� �Wf\"Rif'li\"T�Wff �Q: t\n\"'\n..,.\n�.\n3TWfT��� ��;;r qqQR�'lf �� II � II\nbandhur iitmiitmanas tasya\nyeniitmaiviitmanii jita{t\naniitmanas tu satrutve\nvartetiitmaiva satruvat\nba n dhu{t- friend; iitmii-mind; atmana{t-of the living entity; tasya-of\nhim; yena- by whom; atmii-mind; eva- certainly; atmanii-by the living\nentity; jita{t- conquere d ; aniitmana{t-of one who has failed to control the\n\nmind; tu-but; satrutve-because of enmity; varteta- remains; iitmii evathe very mind; satruvat-as an enemy.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0340": "Bhagavad-gita As It Is\n\n314\n\n(Ch. 6.\n\nTRANSLATION\nFor him who has conquered the mind, the mind is the best of friends;\nbut for one who has failed to do so, his very mind will be the gr�atest\nenemy.\nPURPORT\nThe purpose of practicing eightfold yoga is to control the mind in order\nto make it a friend in discharging the human mission. Unless the mind is\n\ncontrolled, the practice of yoga (for show) is simply a waste of time. One\nwho cannot control his mind lives always with the greatest enemy, and\nthus his life and its mission are spoiled. The constitutional position of the\nliving entity is to carry out the order of the superior. As long as one's\n\nmind remains an unconquered enemy, one has to serve the dictations of\nlust, anger, avarice, illusion, etc. But when the mind is conquered, one\nvoluntarily agrees to abide by the dictation of the Personality of Godhead,\n\nwho is situated within the heart of everyone as Paramatma. Real yoga\npractice entails meeting the Paramatma within the heart and then following\nHis dictation. For one who takes to Kr�l).a consciousness directly, perfect\nsurrender to the dictation of the Lord follows automatically.\n\nTEXT 7\n\nftr�m{;r: 3f�� wtT��J �mr: I\n�fhiftllf�:� �� 'I'Rfl{l{t;p;r): II \\9 II\njitiitmana{l prasiintasya\nparamiitmii samiihita{l\nSito§r-a-sukha-du{lkhe§U\ntathii miiniipamiinayo{l\nj ita ii tmana{l-of\n-\n\none\n\nwho has conquered his mind; prasiintasya­\n\nof one who has attained tranquility by such control over the mind;\n\nparamii tmii-the Supersoul; samii h ita{l-approached completely; sita-cold;\n\nu�r w-hea t; s ukh a-in happiness; du{lkhe�u-in distress; tathii-also; miina\n-honor; apamiinayo{l-in dishonor.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0341": "315·\n\nSarikhya-yoga\n\nText 8]\n\nTRANSLATION\nFor one who has conquered the mind, the Supersoul is already reached,\nfor he has attained tranquility. To such a man happiness and distress, heat\nand cold, honor and dishonor are all the same.\n\n·\n\nPURPORT\nActually, every living entity is intended to abide by the dictation of the\nSupreme Personality of Godhead, who is seated in everyone's heart as\nParamatma. When the mind is misled by the external illusory energy, one\nbecomes entangled in material activities. Therefore, as soon as one's mind\nis controlled through one of the yoga systems, one is to be considered as\nhaving already reached the destination. One has to abide by superior dictation. When one's mind is fixed on the superior nature, he hi<; no other\nalternative but to follow the dictation of the Supreme. The mind must\nadmit some superior dictation and follow it. The effect of controlling the\nmind is that one automatically follows the dictation of the Paramatma or\nSupersoul. Because this transcendental position is at once achieved by one\nwho is in Kr��a consciousness, the devotee of the Lord is unaffected by\nthe dualities of material existence, namely distress and happiness, cold\n\nand heat, etc. This state is practical samiidhi, or absorption in the Supreme.\n\nTEXT 8\n\n���;r�mrr ��) fer��fT;r: 1\n�� ���:tq� q)q'f �)����;r: II� II\njniina-vijniina-trptiitmii\nkutastho vijitendriya�\nyukta ity ucyate yogi\n\nsama-lo�triisma-kiincana�\n\njniina- acquired knowledge: vijniina- realized knowledge; t,1pta-satisfied;\niitm ii- living entity; k utas tha�- spiritually situated; vijita in driya� -sen\nsually controlled; yukta � competent for self-realization; iti-thus; ucyate\n-is said; yogi-the mystic; sama-equiposed; lo§tra-pebbles; as m a- stone;\nk iincana�- gold\n-\n\n-\n\n.\n\n­\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0342": "Bhagavad-glta As It Is\n\n316\n\n[Ch. 6.\n\nTRANSLATION\nA person is said to be established in self-realization and is called a yogi\n[or mystic] when he is fully satisfied by virtue of acquired knowledge and\n\nrealization. Such a person is situated in transcendence and is self-controlled.\nHe sees everything-whether it be pebbles, stones or gold-as the same.\n\nPURPORT\nBook knowledge without realization of the Supreme Truth is useless.\n\nThis is stated as follows:\n\ndtaft sri-knra-niimiidi na bhaved griihyam indriyai[t\nsevonmukhe hi jihviidau svayam eva sphuraty ada[!.\n\"No one can understand the. transcendental nature of the name, form,\n\nquality and pastimes of Sri Kmta through his materially contaminated\n\nsenses. Only when one becomes spiritually saturated by transcendental\n\nservice to the Lord are the tran.scendental name, form, quality and pastimes\nof the Lord revealed to him.\" (Padma Puriira)\n\nThis Bhagavad-gitii is the science of Kr�!ia consciousness. No one can\n\nbecome Kr�!la conscious simply by mundane scholarship. One must be\nfortunate enough to associate with a person who is in pure consciousness.\n\nA Knn;ta conscious person has realized knowledge, by the grace of Kr�!la,\n\nbecause he is satisfied with pure devotional service. By realized knowledge,\n\none becomes perfect. By transcendental knowledge one can remain steady\n\nin his convictions, but by mere academic knowledge one can be easily\n\ndeluded and confused by apparent contradictions. It is the realized soul\n\nwho is actually self-controlled because he is surrendered to Kr�!ia. He is\ntranscendental because he has nothing to, do with mundane scholarship.\n\nFor him mundane scholarship and mental speculation, which may be as\n\ngood as gold to others, are of no greater value than pebbles or stones.\n\nTEXT 9\n\n�rr�r��m;rlf':.tf���'i! 1\n�n�� ;q qrq� ��Ff�� II� II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0343": ".,-\n\nSarikhya-yoga\n\nText 10]\n\n317\n\nsuhrn-mitriiry-udiisinamadhyastha-dve§ya-bandhU§U\nsiidhu§v api ca piipe§u\nsama-buddhir visi§yate\ns uhrt-by\n\nnature a well-wisher; mitra-benefactor with affection; ari­\n\nenemy; udiisina-neutral between the belligerants; madhyastha-mediato r\nbetween the belligerants; d ve§ya-envious; bandhu§u-among the. relatives\nor well-wishers; siidhU§U:-unto the pious; api-as well as; ca-and; piipe�uunto the sinners; sama-buddhif!.-having equal intelligence; visi§ya te-is far\nadvanced.\nTRANSLATION\nA person is said to be still further advanced when he regards all-the\nhonest well-wisher, friends and enemies, the envious, the pious, the sinner\nand those who are indifferent and impartial-with an equal mind.\n\nTEXT lO\n\n·m-tft � ij'mflm'flif �«�:I\n��tt �Rmro f;rmft{tfft�: II to II\nyogi yuiijita satatam\niitmiinam rahasi sthita�\nekiiki yata-cittiitmii\nniriisir aparigraha�\nyogi-a transcendentalist; yuiijita- m ust concentrate in Krwa consciousness; sata tam-constantly; iitmiinam-himself (by the body, mind\nand self); rahasi-in a secluded place; sthita�-being so situated; ekiikialone;\n\nyata-cittiit m ii-always\n\ncareful in mind; niriisi7t.:_without being\n\nattracted by anything else; aparigraha�-free from the feeling of possessiveness.\nTRANSLATION\nA transcendentalist should always try to concentrate his mind on the\nSupreme Self; he should live alone in a secluded place and should always\ncarefully control his mind. He should be free from desires and feelings of\npossessiveness.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0344": "318\n\nBhagavad-gita As It Is\n\n'\n\n(Ch. 6\n\nPURPORT\n\nKr�:va is realized in different degrees as Brahman, Paramatma and the\nSupreme Personality of Godhead. Kr�:va consciousness means, concisely,\nto be always engaged in the transcendental loving service of the Lord. But\nthose who are attached to the impersonal Brahman or the localized Supersoul are also partially Kr�:va conscious, because impersonal Brahman is the\nspiritual ray of Kr�:va and Supersoul is the all-pervading partial expansion\nof Kr�:va. Thus the impersonalist and the -meditator are also indirectly\nKr�:va conscious. A directly Kr�:va conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman or\nParamatma. His knowledge of the Absolute Truth is perfect, whereas the\nimpersonalist and the meditative yogi are imperfectly Kr�:va conscious.\nNevertheless, all of these are instructed herewith to be constantly\nengaged in their particular pursuits so that they may come to the highest\nperfection sooner or later. The first business of a transcendentalist is to\nkeep the mind always on Kr�:va. One should always think of Kr�:va and not\nforget Him even for a moment. Concentration of the mind on the Supreme\nis called samiidhi, or trance. In order to concentrate the mind, one should\nalways remain in seclusion and avoid disturbance by external obj ects. He\nshould be very careful to accept favorable and rej ect unfavorable conditions\nthat affect his realization. And, in perfect determination, he should not\nhanker after unnecessary material things that entangle him by feelings of\npossessiveness.\nAll these perfections and precautions are perfectly executed when one is\ndirectly in Kr�va consciousness because direct Kr�:va consciousness means\nself-abnegation, wherein there is very little chance for material possessive­\n\nness. S rila Riipa Gosvam'i characterizes Krwa consciousness in this way:\n\naniisak tasya vi§ayiin yathiirham upayuiijata[l\nnirbandha[l kr§rta-sambandhe yuktam vairiigyam ucyate\npriipaiicikatayii buddhyii hari-sambandhi-vastuna[l\nmumuk§ubhi[l parityiigo vairiigyam phalgu kath yate.\n(Bhakti-rasamrta-sindhu 2.255-256)\n\"When one is not attached to anything, but at the same time accepts everything in relation to Kr�:va, one is rightly situated above possessiveness. On\nthe other hand, one who rejects everything without knowledge of its\nrelationship to Kr�:va is not as complete in his renunciation.\"\nA Kr�Q.a conscious person well knows that everything belongs to Kr�Q.a,\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0345": "Texts ll-12]\n\nSiuikhya-yoga\n\n319\n\nand thus he is always free from feelings of personal possession. As such, he\nhas no hankering for anything on his own personal account. He knows how\n\nto accept things in favor of Kr�IJ.a consciousness and how to rej ect things\n\nunfavorable to Kr�IJ.a consciousness. He is always aloof from material things\nbecause he is always transcendental, and he is always alone, having nothing\nto do with persons not in Kr�IJ.a consciousness. Therefore a person in\nKr�IJ.a consciousness is the perfect yogi.\n\nTEXTS ll-12\n\n�� �� 3lfugp:q �T��: I\n;rr���� ;m1f;ft� ��T�;riif=ffi:'( II Z Z II\n��'� l{;r: � trnmmf�q: 1\na-qf?r�qf«� ��qTm•l¥il�¥ifif�{q II�':( II\nsucau dese prati§thiipya\nsthiram iisanam iitmana{l\nniity-ucchritam niitinicam\ncailiijina-husottaram\ntatraikiigrarh mana{�- krtvii\nyata-cittendriya-kriya{l\nupavisyiisane yunjyiid\nyogam iitma-visuddhaye\niucau-in sanctified; dese-in the land; p rati§thiipya-p lacing; sthiram­\n\nfirm; iisanam-seat; iitmana� -self-dependent; na-not; ati-too;ucchritam\n\n-high; na-nor; ati-too; nicam-lo w; caila ajna-soft cloth and deerskin;\n-\n\nkusottaram-kusa grass; tatra\n\n-\n\nthereupon; ekiigram-one attention; mana{l\n\n-mind; krtvii-doing so; yata-citta-controlling the mind; indriya-senses;\n\nk r iya{l -act ivities;\n\nupavisya-sitting on; iisane-on the\n\nseat; yunjyiit­\n\nexecute;yogam-yoga practice; iitma-heart; v isuddhaye-for clarifying.\n\nTRANSLATION\nTo practice yoga, one should go to a secluded place and should lay\nkusa-grass on the ground and then cover it with a deerskin and a soft\ncloth. The seat should neither he too high nor too low and should he\nsituated in a sacred place. The yogi should then sit on it very firmly and\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0346": "320\n\nBhagavad-gita As It Is\n\n[Ch. 6\n\nshould practice yoga by controlling the mind and the senses, purifying the\nheart and fixing the mind on one point.\nPURPORT\n\"Sacred place\" refers to places of pilgrimage. In India the yoi!f.s, the\ntranscendentalists or the devotees all leave home and reside in sacred\nplaces such as Prayag, .Mathura, V rndavana, Hr�lkesa, and Hardwar and in\n\nsolitude practice yoga where the sacred rivers like the Yamuna and the\n\nGanges flow. But often this is not possible, especially for Westerners. The\nso-called yoga societies in big cities may be successful in earning material\nbenefit, but they are not at all suitable for the actual practice of yoga. One\nwho is not self-controlled and whose mind is not' undisturbed cannot\npractice meditation. Therefore, in the Brhan-Niiradiya Puriirw it is said\nthat in the Kali-yuga (the present yuga or age) when people in general are\n\nshort-lived, slow in spiritual realization and always disturbed by various\nanxieties, the best means of spiritual realization is chanting the holy name\nof the Lord.\nharer niima harer niima harer niimaiva kevalam\nkalau niisty eva niisty eva niisty eva gatir anyathii.\n\"In this age of quarrel and hypocrisy the only means of deliverance is\nchanting the holy name of the Lord. There is no other way. There is no\nother way. There is no other way.\"\n\nTEXTS 13-14\n\nrt �m�rm ��<�·it=flJ �: 1\n�Jr\\-<1' ;rr{'frCiinf ���I�qe)�� II�� II\nmrr � f�: I\nl(t{: � +4�'11 � 3Irn\"t� +I'm:: II�� II\n•ts:••\n\ns\n\nsamam kiiya-siro-grivam\ndhiirayann acalam sthira{l,\nsamprek§ya niisikiigram svam\ndisaS ciinavalokayan\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0347": "Text 13-14]\n\n321\n\nSiirikhya-yoga\nprasiintiit mii vigata-bhir\nbrahmaciiri-vrate sthitaft\nmanaft sam yamya mac-citt o\nyuhta iisita mat-paraft\n\nsamam-straight; k iiya- si raft-body and head; g rivam-neck; dhiirayanholding; acalam-unmoved; sthiraft-still; samprek§ya-looking; niisikiinose; agram-tip ; svam-own; diS aft-all sides; ca-also; anavalokayan-not\nseeing; prasiin t a-=-unagitated; iitmii-mind; vigat a-bh i{t-devoid of fear;\n\nbrahmaciiri-vrate-in the vow of celibacy; sthitaft-situated; manaft-mind�\nsa rhyamya-completely subdued; mat-unto Me (Kr�IJa); cittaft-concentrated;\n\nyu ktaft-actual\n\nyogi;\n\niisit a-being so; mat-unto\n\nMe; paraft­\n\nultimate goal.\n\nTRANSLATION\nOne should hold one's body, neck and head erect in a straight line and\nstare steadily at the tip of the nose. Thus, with an unagitated, subdued\nmind, devoid of fear, completely free from sex life, one should meditate\nupon Me within the heart and make Me the ultimate goal of life.\nPURPORT\nThe goal of life is to know Kr�l)a, who is situated within the heart of\nevery living being as Paramatma, the four-handed Vi�I)U form. The yoga\nprocess is practiced in order to discover and see this localized form of\nVi�l)u, and not for any other purpose. The localized Vi�l)u-murti is the\nplenary representation of Kr�IJa dwelling within one's heart. One who has\nno program to realize this Vi�l)u-mi rti is uselessly engaged in m ock yoga\n-\n\npractice and is certainly wasting his time. Kr�IJa is the ultimate goal of\nlife, and the Vi�l)u-miirti situated in one's heart is the obj ect of yoga practice. To realize this Vi�vu-miirti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live\nalone in a secluded place, remaining seated as mentioned above. One cannot enj oy sex life daily at home or elsewhere and attend a so-called yoga\nclass and thus become a yogi. One has to practice controlling the mind and\navoiding all kinds of sense gratification, of which sex life is the chief. In the\nrules of celibacy written by the great sage Yaj iiavalkya it is said:\nkarma(lii manasii viicii sarviivasthiisu sarvadii\nsarvatra maithu'!a-tyiigo b rahmacaryarh pracak§ate.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0348": "322\n\nBhagavad-gita As It Is\n\n[Ch. 6\n\n\"The vow of brahmacarya is meant to help one completely abstain from\nsex indulgence in work, words and mind-at all times, under all circumstances, and in all places.\" No one can perform correct yoga practice\nthrough sex indulgence. Brahmacarya is taught, therefore, from childhood\nwhen one has no knowledge of sex life. Children at the age of five are sent to\nthe guru-kula, or the place of the spiritual master; and the master trains the\nyoung boys in the strict discipline of becoming brahmaciiris. Without such\npractice, no one can make advancement in any yoga, whether it be dhyiina,\njiiiina or bhakti. One who, however, follows the rules and regulations of\nmarried life, having sexual relationship only with his wife (and that also\nunder regulation), is also called brahmaciiri. Such a restrained householder\n\nbrahmaciiri may be accepted in the bhakti school, but the jiiiina and dhyiina\nschools do not admit even householder brahmaciiris. They require complete abstinence without compromise. In the bhakti school, a householder\nbrahmaciiri is allowed controlled sex life because the cult of bhakti-yoga\nis so powerful that one automatically loses sexual attraction, being engaged\nin the superior service of the Lord. In the Bhagavad-gitii it is said:\n\nvi§ayii vinivartante niriihiirasya dehina\"{t\nrasa-varjarh raso 'py asya pararh dr§!vii nivartate\nWhereas others are forced to restrain themselves from sense gratification,\na devotee of the Lord automatically refrains because of superior taste.\nOther than tlle devotee, no one has any information of that superior taste.\n\nVigatabhi\"{t. One cannot be fearless unless one is fully in Knn;a consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kr�J;la. The Bhiigavatam says,\n\nbhayarh dvitiyabhinivesata\"ft syiid iSiid apetasya viparyayo 'smrti\"{t: Kr�J;la\n\nconsciousness is the only basis for fearlessness. Therefore, perfect practice\nis possible for a person who is Kr�J;la conscious. And since the ultimate\n\ngoal of yoga practice is to see the Lord within, a Krg1a conscious person is\nalready the best of all yogis. The principles of the yoga system mentioned\nherein are different from those of the popular so-called yoga societies.\n\nTEXT 15\n\n���� ij<(i<:¥41wt � f;f�H1¥41'1R: I\n� f;rq\\ormt ¥4<:e�� nt�u\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0349": "Text 15]\n\nSarikhya-yoga\n\n323\n\nyui'ijann evam sadiitmiinam\nyogi niyata-miinasa{t\nsiintim nirviirta-paramiim\nmat-samsthiim adhigacchati\nyui'ijan-practicing like this; evam- as mention-ed above; sadii-constantly;\n\niitmiinam-body,\n\nmind\n\nand\n\nsoul; yogi-the mystic transcendentalist;\n\nniyata-miinasa{t-regulated mind; siintim-peace; niroiira-paramiim-cessation of material existence; mat-samsthiim-in the spiritual sky (the kingdom\nof God); adh igacch ati\n\n-\n\ndoes attain.\n\nTRANSLATION\nThus practicing control of the body, mind and activities, the mystic\ntranscendentalist attains to the kingdom of God [or the abode of Kn11;1a]\nby cessation of material existence.\nPURPORT\nThe ultimate goal in practicing yoga is now clearly explained. Yoga\n\npractice is not meant for attaining any kind of material facility; it is t,o\n\nenable the cessation of all material existence. One who seeks an improve­\n\nment in health or aspires after material perfection is no yogi according to\n\nBhagavad-gitii. Nor does cessation of material existence entail one's entering into \"the void,\" which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence\nenables one to enter into the spiritual sky, the abode of the Lord. The\nabode of the Lord is also clear!y described in the Bhagavad-gitii as that\n\nplace where there is no need of sun, moon, nor electricity. All the planets\n\nin the spiritual kingdom are self-illuminated like the sun in the material\nsky. The kingdom of God is everywhere, but the spiritual sky and the\nplanets thereof are called param dhiima, or superior abofles.\nA C()nsummate yog� who is perfect in understanding Lord Kr�.va, as is\n\nclearly stated herein (mat-citta{t,\n\nmat-para{t, mat-sthiinam) by the Lord\n\nHimself, can attain real peace and can ultimately reach His supreme abode,\nthe Kr�.va-loka known as Goloka V rndavana. In the Brahma-samhiUi it is\nclearly stated\n\n(goloka eva nivasaty akhiliitma-bhiita{t) that the Lord, al­\n\nthough residing always in His abode called Goloka, is the all-pervading\nBrahman and the localized Paramatma as well by dint of His superior spiritual energies. No one can reach the spiritual sky or enter into the eternal\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0350": "324\n\nBhagavad-gita As It Is\n\n(Ch. 6\n\nabode (Vaikul).tha Goloka Vrndavana) of the Lord without the proper\nunderstanding of Kr�l).a and His plenary expansion Vi�l).u. Therefore a person working in Kr�r).a consciousness is the perfect yogi, because his mind is\nalways absorbed in Kf!il).a's activities. Sa vai mana[l krHw-padiiravindayo[l.\nIn the Vedas also we learn: tam eva viditviitimrtyum eti: \"One can overcome the path of birth and death only by understanding the Supreme\nPersonality of Godhead, Kr�l).a.\" In other words, perfection of the yoga\nsystem is the attainment of freedom from material existence and not some\nmagical jugglery or gymnastic feats to befool innocent people.\n\nTEXT 16\n\n�Wf� �sm ;r ���f\"ij�-mr: 1\n;r :qffir��4)�� �)������II\nniityasnatas tu yogo'sti\nna caikiintam anasnata[l\nna ciiti svapna-silasya\njiigrato naiva ciirjuna\nna-never; ati-too much; asnata[l-of one who eats so; tu- but; yoga[llinking with the Supreme; asti-there is; na-nor; ca-also; ekiintam- very\nlow; anasnata[l-abstaining from eating; na-nor; ca-also; ati=too much;\n\nsvapna-silasya-of one who sleeps too much; jiigrata[l-or one who keeps\nnight watch too much; na-not; eva-ever; ca-and; arjuna-0 Arjuna.\nTRANSLATION\nThere is no possibility of one's becoming a yogi, 0 Arjuna, if one eats\ntoo much, or eats too little, sleeps too much or does not sleep enough.\nPURPORT\nRegulation of diet and sleep is recommended herein for the yogis. Too\nmuch eating means eating more than is required to keep the body and soul\ntogether. There is no need for men to eat animals because there is an\nample supply of grains, vegetables, fruits and milk. Such simple foodstuff\nis considered to be in the mode of goodness according to the Bhagavadgitii. Animal food is for those in the mode of ignorance. Therefore, those\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0351": "n\n,,\n\nText 17]\n\nSankhya-yoga\n\n325\n\nwho indulge in animal food, drinking, �;moking and eating food which is\nnot first offered to Kr�l)a will suffer sinful reactions because of eating only\npolluted things. Bhufijate te t.v agham papa ye pacanty iitma-kiirariit.\n·\n\nAnyone who eats for sense pleasure, or cooks for himself, not offering his\nfood to Kr�l)a, eats only sin. One who eats sin and eats more than is\nallotted to him cannot execute perfect yoga. It is best that one eat only\nthe remnants of foodstuff offered to Kr�l)a. A person in Kr�l)a consciousness does not eat anything which is not first offered to Kr�l)a. Therefore,\nonly the Kr�l)a conscious person can attain perfection in yoga practice.\nNor can one who artificially abstains from eating, manufacturing his own\npersonal process of fasting, practice yoga� The Kr�l)a conscious person\nobserves fasting as it is recommended in the scriptures. He does not fast or\neat more than is required, and he is thus competent to perform yoga\npractice. One who eats more than required will dream very much while\nsleeping, and he must consequently sleep more than is required. One should\nnot sleep more than six hours daily. One who sleeps more than six hours\nout of twenty-four is certainly influenced by the mode of ignorance. A\nperson in the mode of ignorance is lazy and prone to sleep a great deal.\nSuch a person cannot perform yoga.\n\nTEXT\n\n17\n\n9;'ffil6J�A6J(� tffi�e� - I\n\nn:zruu� �)tr) � t:� II t\\911\nyuktiihiira-vihiirasya\nyukta-ce§tasya karmasu\nyukta-svapniivabodhasya\nyogo bhavati du[lkha-hii\nyu kta- r egu lat ed; iihiira- ea ting; vihiirasya- recreation; yukta- regulated;\nce§tasya-of one who works for maintenance; karmasu-in discharging\nduties; y u k ta- r egula t ed; svapna-avab odhasya-regulated sleep and wake­\n\nfulness; yoga[�,- practi ce of yoga; bhavati- becomes; duflkha-hii- diminishing\n\npains.\n\nTRANSLATION\nHe who is temperate in his habits of eating, sleeping, working and\nrecreation can mitigate all material pains by practicing the yoga system.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0352": "326\n\nBhagavad-glta As It Is\n\n[Ch. 6.\n\nPURPORT\nExtravagance in the matter of eating, sleeping, defending and mating­\n\nwhich are demands of the body-can block advancement in the practice of\n\nyoga. As far as eating is concerned, it can be regulated only when one is\n\npracticed to take and accept prasii.dam, sanctified food. Lord Kr�Q.a is\n\noffered, according to the Bhagavad-gitii. (Bg. 9.26 ) , vegetables, flowers,\n\nfruits, grains, milk, etc. In this way, a person in Kr�Q.a consciousness\n\nbecomes automatically trained not to accept food not meant for human\n\nconsumption, or which is not in the category of goodness. As far as sleeping\n\nis concerned, a Kr�Q.a conscious person is always alert in the discharge of\nhis duties in Kr�Q.a consciousness, a,nd therefore any unnecessary time\n\nspent sleeping is considered a great loss. A Kr�Q.a conscious person cannot\n\nbear to pass a minute of his life without being engaged in the service of the\n\nLord. Therefore, his sleeping is kept to a minimum. His ideal in this respect\n\nis Srila Rupa Gosvami, who was always engaged in the service of Kr�Q.a\nand who could not sleep more than two hours a day, and sometimes not\neven that. Thakur Handasa would not even accept prasii.dam nor even\n\nsleep for a moment without finishing his daily routine of chanting with\nhis beads three hundred thousand names. As far as work is concerned, a\n\nKr�Q.a conscious person does not do anything which is not connected with\nKr�Q.a's interest, and thus his work is always regulated and is untainted by\n\nsense gratification. Since there is no question of sense gratification, there\n\nis no material leisure for a person in Krwa consciousness. And because he\n\nis regulated in all his work, speech, sleep, wakefulness and all other bodily\nactivities, there is no material misery for i:iim.\n\nTEXT 18\n\n�·�(;ttl(; R�44tc:44�4rerf� I\n�: � � ��9;-,:.� � llt�ll\nyadii. viniyatam cittam\nii.tmany evii.vati§thate\nnisprhafl saroa-kii.mebhyo\nyukta ity ucyate tadii.\nyadii.- when ; vi niyatam - particularly disciplined; cittam-the mind and\nits activities; iitmani- in the Transcendence; eva- certainly; avati§thate-\n\n.I\n\nl\nIJ\n\nu\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0353": "Text 18]\n\nSankhya-yoga\n\n327\n\nbecomes situated; n is prha!J -devoid of; saroa-all kinds of; kiimebhya!Jmaterial desires; yu k ta!J -well situated in yoga; iti-thus; ucyat e-is said\nto be; tadii-at that time.\nTRANSLATION\nWhen the yogi, by practice of yoga, disciplines his mental activities and\nbecomes situated in Transcendence-devoid of all material desires-he is\nsaid to have attained yoga.\n\nPURPORT\nThe activities of the yogi are distinguished from those of an ordinary\nperson by his characteristic ces'sation from all kinds of material desires-of\n\nwhich sex is the chief. A perfect yogi is so well disciplined in the activities\nof the mind that he can no longer be disturbed by any kind of material\ndesire. This perfectional stage can automatically be attained by persons in\n\nKr�l).a consciousness, as is stated in the Srimad-Bhiigavatam (9.4.18-20):\n\nsa vai mana!J knra-padiiravindayor vaciirhsi vaikurtha-guriinuvarrane\n\nkarau harer mandira-miirjaniidi:ju srutirh cakiiriicyuta-sat-kathodaye\n\nmukunda-lihgiilaya-darsane drsau tad-bhrtyagiitra-sparse 'nga-sangamam\n\nghriiram ca tat-piida-saroja-saurabhe srimat tulasyii rasaniirh tad-arpite\n\npiidau hare!J k§etra-padiinusarpare siro hr§ikesa-padiibhivandane\n\nkiimarh ca diisye na tu kiima-kiimyayii yathottama-sloka-janiisrayii rati!J\n\"King Ambari�a first of all engaged his mind on the lotus feet of Lord\n\nKr�l).a; then, one after another, he engaged his words in describing the\ntranscendental qualities of the Lord, his hands in mopping the temple\nof the Lord, his ears in hearing of the activities of the Lord, his eyes in\nseeing the transcendental forms of the Lord, his body in touching the\nbodies of the devotees, his sense of smell in smelling the scents of the lotus\n\nflower offered to the Lord, his tongue in tasting the tulasi leaf offered at\n\nthe lotus feet of the Lord, his legs in going to places of pilgrimage and the\ntemple of the Lord, his head in offering obeisances unto the Lord and his\ndesires in executing the mission of the Lord. All these transcendental\nactivities are quite befitting a pure devotee.\"\nThis transcendental stage may be inexpressible subj ectively by the\nfollowers of the impersonalist path, but it becomes very easy and practical\nfor a person in Kr�l).a consciousness, as is apparent in the above description\nof the engagements of Maharaj a Ambari�a. Unless the mind is fixed on the\nlotus feet of the Lord by constant remembrance, such transcendental\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0354": "I-\n\n328\n\nBhagavad-glta As It Is\n\n[Ch. 6.\n\nengagements are not practical. In the devotional service of the Lord,\ntherefore, these prescribed activities are called arcana, or engaging all the\nsenses in the service of the Lord. The senses and the mind require engagements.\n\nSimple abnegation is not practical. Therefore, for people in\n\ngeneral-especially those who are not in the renounced order of lifetranscendental engagement of the senses and the mind as described above\nis the perfect process for transcendental achievement, which is called yukta\nin the Bhagavad-gitii.\n\nTEXT\n\n19\n\n� �) Acttij� � m'N£ � I\n\n� �ij�'ij� �� tfl•l+cl�+c.. : llt�ll\nyathii dipo niviitastho\nnengate sopamii smrtii\nyogino yata-cittasya\nyuiijato yogam iitmana[l\nyathii- as; dipa{l�a lamp; niviitastha[l-in a place without wind; nai hgate-waver; sii upamii- comp ared to that; smrta- lik.ened;\nyogina[l-of the yogi; yata-cittasya-whose mind is controlled; yuii.jata[lconstantly engaged in; yifgam- meditation; iitmanafl-on Transcendence.\ndoes not;\n\nTRANSLATION\nAs a lamp in a windless place does not waver, so the transcendentalist,\nwhose mind is controlled, remains always steady in his meditation on the\ntranscendent S�lf.\nPURPORT\n\nA truly Kr�l}.a conscious person, always absorbed in Transcendence, in\nconstant undisturbed meditation on his worshipable Lord, is as steady as a\nlamp in a windless place.\n\nTEXTS 20-23\n\nlfSJT� m � �·rijcttal I\n� �ctt�+c;u�+cl4 qtttr\"Sil�+cA �II'� oil\nr\n\n·�'-\n\n['\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0355": ":J\n\n329\n\nSarikhya-yoga\n\nText 20-23]\n\n�·��� �f4\\AttY¥1�P�¥( I\n�f� � Wf � ���fq �: ll�tll\n� �'.:.111 �{ �Tlf � ;rtf� ��n I\n��ijf;r �:� g�ouftf �+.tt(!q� ����II\n� Nti�:�Wfl•tfclti\\'q �q�� ����II\nyatroparamate cittmh\nniruddham yoga-sevayii\nyatra caiviitmaniitmiinam\npasyann iitmani tu§yati\nsukham iityantikam yat tad\nbuddhi-griihyam atindriyam\nvetti yatra na caiviiyam\nsthitas calati tattvata�\nYf!rh labdhvii ciiparam liibham\n\nmanyate niidhikam tata�\nyasmin sthito na du�khena\ngurupiipi viciilyate\nJj._am vidyiid du�kha-samyogaviyogam yoga-samjiiitam\nyatra-in that state of affairs; uparamate-when one feels transcendental\nhappiness; cittam-mental activities; niruddham-restrained from matter;\n\nyoga-sevayii-by performance of yoga; yatra -in that; ca-also; eva-certainly; iitmanii-by the pure mind; iitmiinam-self; pasyan- realizing the\n,\n\nposition; iitmani-in the self; tu § yati-becomes satisfied; sukham-happi\n\n­\n\nness; iityantikam-supreme; yat-in which; tat-that; buddhi-intelligen ce;\n\ngriihyam-acceptabl e; atindriyam-t ra nscendental;\nwherein; na- never; ca-also; eva\n\n-\n\ncala ti m oves; tattvata�- from the truth; yam\n-\n\nvetti-knows; yatra­\n\ncertainly ; ayam- in this; sth ita�-situated;\n-\n\nthat which; labdhvii-by\n\nattainment; ca- also; aparam-any other; liib ham-gain; manyate -does not\nmind; na-never; adhikam-more than that; tata�-from that; yasmin-in\nwhich; sthita�-being situated; na- never; du�khena-by miseries; gururiipi\n-even though very difficult; viciilyate-becomes shaken; tam-that; vidyiit\n-you must know; du �kha-sam y o ga- miseries of material contact; viyogam\n-extermination; yoga sam jiiitam- trance in yoga.\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0356": "330\n\nBhagavad-gita As It Is\n\n[Ch. 6.\n\nTRANSLATION\nThe stage of perfection is called trance, or samadhi, when one's mind is\ncompletely restrained from material mental activities by practice of yoga.\n\nThis is characterized by one's ability to see the self by the pure mind and\n\nto relish and rejoice in the self. In that joyous state, one is situated in\nboundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon\ngaining this he thinks there is no greater gain. Being situated in such a\nposition, one is never shaken, even in the midst of greatest difficulty. This\nindeed is actual freedom from all miseries arising from material contact.\nPURPORT\nBy practice of yoga one becomes gradually detached from material\nconcepts. This is the primary characteristic of the yoga principle. And\nafter this, one becomes ·situated in trance, or samiidhi, which means that\nthe yogi realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the\nSuperself. Yoga practice is more or less based on the principles of the\nPatafijali system. Some unauthorized commentators try to identify the\nindividual soul wit'tt the Supersoul, and the monists think this to be\nliberation, but they do not understand the real purpose of the Patafijali\nsystem of yoga. There is an acceptance of transcendental pleasure in the\nPatafijali system, but the monists do not accept this transcendental pleasure\nout of fear of jeopardizing the theory of oneness. The duality of knowledge\nand knower is not accepted by the nondualist, but in this verse transcendental pleasure-realized through transcendental senses-is accepted. And\nthis is corroborated by the Patafijali Muni, the famous exponent of the\nyoga system. The great sage declares in his Y oga-siitras: puru§iirtha·\n\nsiinyiiniim gur-iiniim pratiprasava{t kaivalyam svariipa-prati§thii vii citi-sak tir\niti.\n\nThis citi-sakti, or internal potency, is transcendental. Puru§iirtha means\nmaterial religiosity, economic development, sense gratification and, at the\nend, the attempt to become one with the Supreme. This \"oneness with the\nSupreme\" is called kaivalyam by the monist. But according to Pataii.jali,\nthis kaivalyam is an internal,\n\nor\n\ntranscendental, potency by which the\n\nliving entity becomes aware of his constitutional position. In the words of\nLord Caitanya, this state of affairs is called ceto-darpar-a-marjanam, or\nclearance of the impure mirror of the mind. This \"clearance\" is actually\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0357": "331\n\nSankhya-yoga\n\nText 20-23]\n\nliberation, or bhava-mahiidiivagni-niroiiparwm. The theory of ni rvara-also\npreliminary-corresponds with this principle. In the Bhiigavatam this is\ncalled\n\nsvarilpera\n\nsituation\n\nin\n\nthis\n\nvyavasthit*.\n\nThe\n\nBhagavad-gita\n\nalso\n\nconfirms\n\nthis\n\nverse.\n\nAfter niroiira, or material cessation, there is the manifestation of spiritual activities, or devotional service of the Lord, known as Kr�J)a consciousness. In the words of the Bhiigavatam, svarilpera vyavasthit*: this is\nthe \"real life of the living entity.\" Miiyii, or illusion, is the ·condition of\nspiritual life contaminated by material infection. Liberation from this\nmaterial infection does not mean destruction of the original eternal position of the living entity. Pataiijali also accepts this by his words kaivalyam\n\nsvarilpa-prati§thii vii citi-sak tir iti. This citi-sakti, or transcendental pleasure,\nis real life. This is confirmed in the Vediinta-siitras as iinandamayo 'bhyiisiit.\nThis natural transcendental pleasure is the ultimate goal of yoga and is\neasily achieved by execution of devotional service, or bhakti-yoga. Bhakti­\n\nyoga will be vividly described in the Seventh Chapter of Bhagavad-gitii.\n\nIn the yoga system, as described in this chapter, there are two kinds of\nsamiidhi, called samprajiiiita-samiidhi and asamprajiiiita-samiidhi. When one\nbecomes situated in the transcendental position by various philosophical\nresearches, it is called samprajiiiita-samadhi. In the asamprajiiiita-samiidhi\nthere is no longer any connection with mundane pleasure, for one is then\ntranscendental to all �orts of happiness derived from the senses. When the\n\nyogi is once situated in that transcendental position, he is never shaken\nfrom it. Unless the yogi is able to reach this position, he is unsuccessful.\nToday's so-called yoga practice, which involves various sense pleasures, is\ncontradictory. A yogi indulging in sex and intoxication is a mockery.\nEven those yogis who are attracted by the siddhis (perfections) in the\nprocess of yoga are not perfectly situated. If the yogis are attracted by the\nby-products of yoga, then they cannot attain the stage of perfection, as is\nstated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know .that the aim of yoga is lost\n\nin that way.\nThe best practice of yoga in this age is Kg;J)a consciousness, which is not\nbaffling. A Kr�J)a conscious person is so happy in his occupation that he\ndoes not aspire after any other happiness. There are many impediments,\nespecially in this age of hypocrisy, to practicing hatha-yoga, dhyiina-yoga,\nand jiiiina-yoga, but there is no such problem in executing karma-yoga or\n\nbhakti-yoga.\nAs long as the material body exists, one has to meet the demands of the\nbody, namely eating, sleeping, defending and mating. But a person who is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0358": "332\n\nBhagavad-gita As It Is\n\n[Ch. 6\n\nin pure bhakti-yoga or in Kr�r:ta consciousness does not arouse the senses\nwhile meeting the demands of the body. Rather, he accepts the bare neces­\n\nj\n\nsities of life, making the best use of a bad bargain, and en oys transcendental happiness in Kr�r;ta consciousness. He is callous toward incidental occurrences-such as accidents, disease, scarcity and even the death of a most\ndear relative-but he is always alert to execute his duties in Kr�r:ta consciousness or bhakti-yoga . Accidents never deviate him from his duty. As\nstated in the Bhagavad-gitii, iigamiipiiyino 'nityiis tams titik§asva bhiirata.\nHe endures all such incidental occurences because he knows that they\ncome and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.\n\nTEXT 24\n\n� R��'ffiotft �q)sfil�UUj�ij«f\n\nm'Pf�Cfil+t i�(q'f€4( �m: ,\nlls�'?l�snniit �t\".n\n\n• 11\n\nnn::::a:a:\n\nfl�\\lfl\n\nsa ni.Scayena yoktavyo\nyogo 'nirvippa-cetasii\nsankalfa-prabhaviin kiimiims\ntyaktvii sarviin ase§ata�\nmanasaivendriya-griimam\nviniyamya samantata�\n\nsa�- that yoga system; n i.Scayena-with firm determination; yoktavya�\n-must be practiced; yoga�-in such practice; ani rvi!'lcw-cetasii-without\ndeviation; sankalpa-material desires; prabhaviin-born of; kiimiin-sense\ngratification; tyaktvii-giving up; sarviin-all; ase§atah-completely; manasii\n·-by the mind; eva-certainly; indriya-griimam-the full set of senses;\n\nviniyamya-regulating; samant ata� -from all sides.\nTRANSLATION\nOne should engage oneself in the practice of yoga with undeviating\ndetermination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the senses oil all sides by\nthe mind.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0359": "Sankhya-yoga\n\nText 25)\n\n333\n\nPURPORT\n\nThe yoga practitioner should be determined and should patiently pro­\n\nsecute the practice without deviation. One should be sure of success at the\nend and pursue this course with great perserverance, not becoming discour­\n\naged if there is any delay in the attainment of success. Success is sure for\nthe rigid practitioner. Regarding bhakti-yoga, Rupa Gosvam1 says:\n\nutsiihiin niScayiid dhairyiit tat tat karma-pravartaniit\nsanga-tyiigiit satovrtte{l §a4bhir bhakti{l prasidhyati\n\"The process of bhakti-yoga can be executed successfully with full-hearted\n\nenthusiasm, perseverance, and determination by following the prescribed\n\nduties in the association of devotees and by engaging completely irt activities of goodness.\"\n\nAs for determination, one should follow the example of the sparrow\n\nwho lost her eggs in the waves of the ocean. A sparrow laid her eggs on the\nshore of the ocean, but the big ocean carried away the eggs ort its wave.s.\n\nThe sparrow became very upset and asked the ocean to return her eggs.\nThe ocean did not even consider her appeal. So the sparrow decided to dry\nup the ocean. She began to pick out the water in her small beak, and every­\n\none laughed at her for her fmpossible determination. The rtews of her ac­\n\ntivity spread, and at last Garw;la, the gigantic bird carrier of Lord Vigm,\n\nheard it. He became compassionate toward his small sister bird, and so he\ncame to see the sparrow. Garu�a was very pleased by the determination of\n\nthe small sparrow, and he promised to help. Thus Giuu�a at once asked the\n\nocean to return her eggs lest he himself take up the work of the sparrow.\nThe ocean was frightened at this, and returned the eggs. Thus the spa,rrow\n\nbecame happy by the grace of Garu�a.\n\nSimilarly, the practice of yoga, especially bhakti�yoga in Kr�pa con­\n\nsciousness, may appear to be a very difficult job. But if anyone follows the\nprinciples with great determination, the Lord will surely help, for God\n\nhelps those who help themselves.\n\nTEXT\n\n25\n\n�: roq(tt(4' I 'lRI•ztft�p.u I\n� •�+�«w �: �' wr ttre.�fff ��-Rf\n....\n��d\\ ������\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0360": "Bhagavad-gita As It Is\n\n334\n\n[Ch.�\n\nsanai[l sanair uparamed\nbuddhya dhrti-grhitayii\niitma-sarhstharh mana[l krtvii\nna kiiicid api cintayet\nsanai[l-gradually; sanai[l-step by step; uparamet- hesitated; buddhyaby intelligence; dh rti g rh itayii- carrying the conviction; iitma-sarhstham-\n\nplaced\n\nin\n\ntranscendence; mana[l-mind; krtvii-doing so; na-nothing;\n\nk iiicit- anything else; a pi\n\n-\n\neven; cintayet-be thinking of.\n\nTRANSLATION\nGradually, step by step, with full conviction, one should become situated\nin trance by means of intelligence, and thus the mind should be fixed on\nthe Self alone and should think of nothing else.\nPURPORT\nBy proper conviction and intelligence one should gradually cease sense\nactivities. This is called pratyiihiira. The mind, being controlled by conviction, meditation, and cessation of the senses, should be situated in trance,\nor samiidhi. At that time there is no longer any danger of becoming engaged in the material [onception of life. In o ther words, although one is\ninvolved with matter as long as the material body exists, one should not\nthink about sense gratification. One should think of no pleasure aside from\nthe pleasure of the Supreme Self. This state is easily attained by directly\npracticing Kr�r;ta consciousness.\n\nTEXT 26\n\nyato yato niScalati\nmanas caiicalam asthiram\ntatas tato niyamyaitad\niitmany eva vasarh nayet\nyata[l� whatever; yata[l-wherever; niScalati- verily agitated; mana[l- the\nmind; caiicalam-flickering; asth iram- unsteady; tata[l-from there; tata[l.\n\nl\n\nI\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0361": "Text 27]\n\nSankhya-yoga\n\n335\n\nand thereafter; niyamya-regulating; etat-this; iitmani-in the self; evacertainly; va.Sam-control; nayet-must bring in.\nTRANSLATION\nFrom whatever and wherever the mind wanders due to its flickering and\nunsteady nature, one must certainly withdraw it and bring it back under\nthe control of the Self.\nPURPORT\nThe nature of the mind is flickering and unsteady. But a self-realized\n\nyogi has to control the mind; the mind should not control him. One who\ncontrols the mind (and therefore the senses as well) is called gosviimi, or\n\nsviimi, and one who is controlled by the mind is called godiisa, or the\nservant of the senses. A gosviimi knows the standard of sense happiness. In\ntranscendental sense happiness, the senses are engaged in the service of\nHr�1kesa or the supreme owner of the senses...:. Kr�J).a. Serving Kr�J).a with\npurified senses is called Kr�J).a consciousness. That is the way of bringing\nthe senses under full control. What is more, that is the highest perfection\n\nofyoga practice.\n.,..\n\nTEXT 27\n\n31\"�'Rd Q;t �� �U'EI+t' I\n:a-tmr ���--ij(�('{ if�'{6+t�(!+t..� ���\\911\nprasiinta-manasam hy enam\nyoginam sukham uttamam\nupaiti siinta-rajasam\nbrahma-bhiitam akalma§am\nprasiinta -mind fixed on the lotus feet of Kr�Q.a; manasam-of one\nwhose mind is so fixed; hi-certainly ; e nam -this; yoginam -the yogi;\ns uk ham-happiness; uttaniam-the highest; upai ti-attains; siinta-rajasam­\n\npacified passion; brahma-bhiitam-liberated by identification with the\nAbsolute; a k a lma§ am -freed from all past sinful reaction.\nTRANSLATION\nThe yogi whose mind is fixed on Me verily attains the highest happiness.\n\nBy virtUe of his identity with Brahman, he is liberated; his mind is peaceful,\nhis passions are quieted, and he is freed from sin.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0362": "t\ni\n\nk\n\n336\n\nI\n\nl\n\nBhagavad-gita As It Is\n\n[Ch. 6\n\nPURPORT\n\nf.'\n\nBrahma-bhiita is the state of being free from material contamination\n\nI\n\n'[ /\n\nand situated in the transcendental service of the Lord. Mad-bhaktim\n\nlab hate pariim (Bg. 18.54 ) : One cannot remain in the quality of Brahman,\nthe Absolute, until one's mind is fixed on the lotus feet of the Lord. Sa vai\nmana� kn!w-padiiravindayo�. To be always engaged in the transcendental\nloving service of the Lord, or to remain in Kr�J).a consciousness, is to\nbe factually liberated from the mode of passion and all material contamination.\n\ni'\n\nTEXT 28\n\nr\n\n��\n....\n....\n��4 (1f:\\l�¥fl4 � fertrn�: I\nij� �q�f+({IQ..� �� ������\n\ni\n\nI\n\nI\nl\n\n•\n\nyuiijann evam sadiitmiinam\nyogi vigata-kalma§a�\nsukhena brahma-samsparsam\natyantam sukham asnute\n\nI\n\nyuiijan- thus being engaged in yoga practice; evam-thus; sadii- always;\niitmiinam- self; yog i- one who is in touch with the Supreme Self; vigatais freed from; kalma§� .,- all material contamination; sukhena-in transcendental happiness; b rahma-samsparsam-being in constant touch with the\nSupreme; atyantam-highest; sukham- hap piness; asn u te- attains.\n(\nTRANSLATION\nSteady in the Self, being freed from all material contamination, the\nyogi achieves the highest perfectional stage of happiness in touch with the\nSupreme Consciousness.\nPURPORT\nSelf-realization means knowing one's constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme,\n\n!\n\nl\nt\n\nand his position is to render transcendental service to the Lord. This\ntranscendental contact with the Supreme is called brahma-samsparia.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0363": "I\n\n\"'-<\n\nSarikhya-yoga\n\nText 29]\n\n337\n\nTEXT 29\n\n�\"<1�'41�'414 �'{m :qr�� 1\n(aJ� �rr�:ml�'fl � ('('4<(�;u ������\nsarva-bhiita-stham iitmiinarh\nsarva-bhiitiini ciitmani\nik�ate yoga-yukta-iitmii\nsarvatra sama-darsanaf!,\nsarva-bhiita-stham-situated\n\nin all beings; iitmiinam-the\n\nSupersoul;\n\nsarva-all; bhiitiini-entities; ca-also; iitmani-in the Self; ik �ate- do es\nsee; yoga-yukta-iitmii-one who is dovetailed in Kr!?Q.a consciousness;\n\nsarva tra-everywhere; sama-darsanaf!, - seeing equally.\nTRANSLATION\nA true yogi observes Me in all beings, and also sees every being in Me.\n\nIndeed, the self-realized man sees Me everywhere.\nPURPORT\n\nA Kr�?Q.a conscious yogi is the perfect seer because he sees Kr�Q.a, the\nSupreme, situated in everyone's heart as Supersoul (Paramatma). lsvaraf!,\n\nsarva-bhiitiiniirh h.rd-dde 'rjuna ti�thati. The Lord in His Paramatma feature\nis situated within both the heart of the dog and that of a briihmarw. The\nperfect yogi knows that the Lord is eternally transcendental and is not\nmaterially affected by His presence in either a dog or a briihmarw. That is\nthe supreme neutrality of the Lord. The individual soul is also situated in\nthe individual heart, but he is not present in all hearts. That is the\ndistinction between the individual soul and the Supersoul. One who is not\nfactually in the practice of yoga cannot see so clearly. A Kr�?Q.a conscious\nperson can see Knn;ta in the heart of both the believer and nonbeliever. In\nthe smrti this is confirmed as follows: iitatatviic ca miitrtviid iitmii hi\n\nparamo harif!,.\nThe Lord, being the source of all beings, is like the mother and the\nmaintainer. As the mother is neutral to all different kinds of children, the\nSupreme Father (or Mother) is also. Consequently the Supersoul is always\nin every living being. Outwardly, also, every living, being is situated in the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0364": "338\n\nBhagavad-git5. As It Is\n\n[Ch. 6.\n\nenergy of the Lord. As will be explained in the Seventh Chapter, the Lord\nhas, primarily, two energies-the spiritual (or superior) and the material\n(or inferior). The living entity, although part of the superior energy, is\nconditioned by the inferior energy; the living entity is always in the Lord's\nenergy. Every living entity is situated in Him in one way or another. The\ny ogi sees equally because he sees that all living entities, although in different situations according to the results of fruitive work, in all circumstances remain the servants of God. While in the material energy, the living\nentity serves the material senses; and while in spiritual energy, he serves the\nSupreme Lord directly. In either case the living entity is the servant of\nGod. This vision of equality is perfect in a person in Kr�l).a consciousness.\n\nTEXT 30\n\n��·���:q���l\n� Wf S{Oifi�lfll � :q' if WfSCOifi�� II� oil\nyo miim pasyati saroatra\n\nsaroam ca mayi pasyati\ntasyiiham na prar-asyiimi\nsa ca me na prar-asyati\nya[l-whoever; miim-Me; pasyati-sees; saroatra-everywhere; saroameverything; ca-and; mayi-in Me; pasyati-he sees; tasya-his; aham-1; na\n-not; prar-asyiimi-am lost; sa[l-he; ca-also; me-to Me; na-nor; prapasyati-is lost.\nTRANSLATION\nFor one who sees Me everywhere and sees everything in Me, I am never\nlost, nor is he ever lost to Me.\nPURPORT\nA person in Kr�l).a consciousness certainly sees Lord Kr�l).a everywhere,\nand he sees everything in Kr�l).a. Such a person may appear to see all\nseparate manifestations of the material nature, but in each and every\ninstance he is conscious of Kr�l).a, knowing that everything is the manifestation of Kr�l).a's energy. Nothing can exist without Kr�l).a, and Kr�l).a isthe\nLord of everything-this is the basic principle of Kr�l).a consciousness.\n\nj'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0365": "�\n\n339\n\nSarikhya·yoga\n\nText 31]\n\nKr��a consciousness is the development of love of Krgta-a position\n\ntranscendental even to material liberation. It is the stage beyond self­\n\nrealization at which the devotee becomes one with Kr�Q.a in the sense that\nK{�Q.a becomes everything for the devotee, and the devotee Lecomes full in\nloving· Kr�Q.a. An intimate relationship between the Lord and the devotee\nthen exists. In that stage, the living entity attains his immortality. Nor is\n\nthe Personality of Godhead ever out of the sight of the devotee. To merge\n\nin Kr�Q.a is spiritual annihilation. A devotee takes no such risk. It is stated\nin the Brahma-samhitii:\n\npremiin jana-cch urita-bhakti-vilocanena\nsanta� sadaiva hrdaye§U vilokayanti.\nyam syiimasundaram acintya-gupa-svarilpam\ngovindam iidi-puru§am tam aham bhajiimi\n\"I worship the primeval Lord, Govinda, who is always seen by the devotee\nwhose eyes are anointed with the pulp of love. He is seen in His eternal\nform of Syamasundara situated within the heart of the devotee.\" (Bs. 5.38)\n\nAt this stage, Lord Kr�Q.a never disappears from the sight of the devotee,\n\nnor does the devotee ever lose sight of the Lord. In the-case of a yogi who\n\nsees the Lord as Paramatma within the heart, the same applies. Such a\n\nyogi turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.\n\nTEXT 31\n\n�'{(1f� �) lff ���iE4¥11�: I\n�� iE4�¥1lwt)sfq- q �)tft 1tf1r �� II � t II\nsarva-bhiita-sthitam yo miim\nbhajaty ekatvam iisthita�\nsarvathii vartamiino 'pi\nsa yogi mayi vartate\nsarva-bhiita-sthitam-situated in everyone's heart; ya� -he who; miim­\n\nunto Me; bhajati-serves in devotional service; ekatvam-oneness; iisthita�\n-thus situated; sarvathii-in all respects; vartamiina�\n\n�\n\nbeing situated; api­\n\nin spite of; sa� -he; yogi-trartscendentalist; mayi-unto Me; vartate-remams.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0366": "Bhagavad-gita As It Is\n\n340\n\n[Ch. 6.\n\nTRANSLATION\nThe yogi who knows that I and the Supersoul within all creatures are\none worships Me and remains always in Me in all circumstances.\nPURPORT\nA yogi who is practicing meditation on the Supersoul sees within him­\n\nself the plenary portion of Kr�l).a as Vi�l).u-with four hands, holding\n\nconchshell, wheel, club and lotus flower. The yogi should know that\nVi�l).U is not different from Kr�l).a. Kr�l).a in this form of Supersoul is\n\nsituated in everyone's heart. Furthermore, there is no difference between\n\nthe innumerable Supersouls present in the innumerable hearts of living\n\nentities. Nor is there a difference between a Kr�l).a conscious person always\n\nengaged in the transcendental loving service of Kr�l).a and a perfect yogi\n\nengaged in meditation on the Supersoul. The yogi in Kr�l).a consciousness­\n\neven though he may be engaged in various activities while in material exis­\n\ntence-remains always situated in Kr�l).a. This is confirmed in the Bhakti­\n\nrasiimrta-sindhu of Srila Rupa Gosvami: nikhile§u avasthiisu jivanmukta\n\nsa ucyate. A devotee of the Lord, always acting in Kr�l).a consciousness, is\nautomatically liberated. In the Niirada-paiicariitra this is confirmed in this\n\nway:\n\ndik-kiiliidy-anavacchinne kr§r-e ceto vidhiiya ca\ntanmayo bhavati k§iprarh jivo brahmar-i yojayet.\n\"By concentrating one's attention on the transcendental form of Kr�l).a,\n\nwho is all-pervading and beyond time and space, one becomes absorbed in\nthinking of Kr�l).a and then attains the happy state of transcendental asso­\n\nciation with Him.\"\n\nKr�l).a consciousness is the highest stage of trance in yoga practice. This\n\nvery understanding that Kr�l).a is present as Paramatma in everyone's heart\nmakes the yogi faultless. The Vedas confirm this inconceivable potency\n\nof the Lord as follows:\n\neko'pi san bahudhii yo'vabhiiti\nai.Svaryiid riipam ekarh ca silryavad bahudheyate.\n\"Viwu is one, and yet He is certainly all-pervading. By His inconceivable\n\npotency, in spite of His one form, He is present everywhere. As the sun, He\n\nappears in many places at once.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0367": "Text 32)\n\nSankh ya-yoga\n\n341\n\nTEXT 32\n\n���+t1q.-�;r � ri � �s� I\n�crt�crt�:���fftwft�: II�� II\niitmaupamyena sarvatra\nsamarh pasyati yo 'rjuna\nsukharh vii yadi vii du�kharh\nsa yogi paramo mata�\niitma-self; aupamyena-by comparison; sa rv atra - everywhere; samamequality; pasyati-sees; ya�-he who; arjuna-0 Arjuna; sukham- happiness;\n\nvii-or; yadi-if; vii-or; du�kham-distress ; sa�-such ; yogi-transce nden\n\n­\n\ntalist; parama�-perfect; mata�-co nsidered.\n\nTRANSLATION\nHe is a perfect yogi who, by comparison to his own self, sees the\ntrue equality of all beings, both in their happiness and distress, 0 Arjuna!\nPURPORT\nOne who is Kn;J).a conscious is a perfect yogi; he is aware of everyone's\nhappiness and distress by dint of his own personal experience. The cause of\nthe distress of a living entity is forgetfulness of his relationship with God.\nAnd the cause of happiness is knowing Kp�J).a to be the supreme enjoyer of\nall the activities of the human being. Kr�J).a is the proprietor of all lands\n\nand planets. The perfect yogi is the sincerest friend of all living entities. He\nknows that the living being who is conditioned by the modes of material\nnature is subjected to the threefold material miseries due to forgetfulness\nof his relationship with Kr�l)a. Because one in Kr�l)a consciousness is happy,\nhe tries to distribute the knowledge of Kr�J).a everywhere. Since the perfect\n\nyogi tries to broadcast the importance of becoming Kr�l)a conscious, he is\nthe best philanthropist in the world, and he is the dearest servitor of the\nLord. Na tasmiit kascid me priyakrt tama�. In other words, a devotee of\nthe Lord always looks to the welfare of all living entities, and in this way\nhe is factually the friend of everyone. He is the best yogi because he does\nnot desire perfection in yoga for his personal benefit, but tries for others\n\nalso. He does not envy his fellow living entities. Here is a contrast between\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0368": "[Ch. 6\n\nBhagavad-gita As It Is\n\n342\n\na pure devotee of the Lord and a yogi interested only in his personal\nelevation. The yogi who has withdrawn to a secluded place in order to\n\nmeditate perfectly may not be as perfect as a devotee who is trying his\nbest to turn every man toward Kr�IJa consciousness.\n\nTEXT 33\n\n�\n\n�fiR I\n\nti)Sl( l{t•t�ttl �: ���\"f �I\nII\"\"\"\".: ;r � �im�€41 R� R1 � II � � II\narjuna uviica\nyo 'yam yogas tvayii prokta\"{l\nsiimyena m{ldhusiidana\netasyiiharh na pasyiimi\ncaiicalatviit sthitirh sthiriim\narjuna\"{l\n\nuviica- Arjuna\n\nmysticism;\n\ntvayii-by\n\nsaid; ya\"{l- the system; ayam- this; yoga[l,­\n\nYou;\n\nprokta\"{l- described;\n\nsiim yena-generally;\n\nmadhusiidana-0 killer of the demon Madhu; etasya-of this;aham-l;na\n-do not; pasyiimi see; caiicalatviit-due to being restless;sthitim- situa-\n\ntion; sthiriim-stable.\nTRANSLATION\nArjuna said: 0 Madhusudana, the system of yoga which you have\nsummarized appears impractical and unendurable to me, for the mind is\nrestless and unsteady.\nPURPORT\nThe system of mysticism described by Lord Kr�IJa to Arjuna beginning\nwith the words sucau dese and ending with yogi parama\"{l is here being\nrejected by Arjuna out of a feeling of inability. It is not possible for an\nordinary man to leave home and go to a secluded place in the mountains\nor jungles to practice yoga in this age of Kali. The present age is characterized by a bitter struggle for a life of short duration. People are not\nserious about self-realization even by oimple, practical means, and what to\nspeak of this clifficult yoga system, which regulates the mode of living, the\nmanner of sitting, selection of place, and detachment of the mind from\nmaterial engagements. As a practical man, Arjuna thought it was impossible\n\n;::1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0369": "Text 34]\n\n343\n\nSankhya-yoga\n\nto follow this system of yoga, even though he was favorably endowed in\nmany ways. He belonged to the royal family and was highly elevated in\nterms of numerous qualities; he was a great warrior, he had great longevity,\nand, above all, he was the most intimate friend of Lord Kr�va, the Supreme\n\nj\n\nPersonality of Godhead. Five thousand years ago, Ar una had much better\nfacilities then we do now, yet he refused to accept this system of yoga. In\nfact, we do not find any record in history of his practicing it at any time.\nTherefore this system must be considered generally impossible in this age\nof Kali. Of course it may be possible for some very few, rare men, but for\nthe people in general it is an impossible proposal. If this were so five\nthousand years ago, then what of the present day? Those who are imitating\nthis yoga system in different so-called schools and societies, although\ncomplacent, are certainly wasting their time. They are completely in\nignorance of the desired goal.\n\nTEXT\n\n34\n\n:q� ft l{Wf: iWf � il€5'4{«4( I\n�t finrt � � ti\\\"M( II �VII\ncaiicalam hi manafl kr§fla\npramiithi balavad d!Y)ham\ntasyiiham nigraham manye\nviiyor iva sudu§karam\ncai cala m-flicker ing ; hi-cer ta inly; manafl-mind ; knfla-0 Kr�va; pramiithi-agitating; b alavat-str ong; d!Y}ham-obstinate; tasya-its; aham-I;\nnigraham-subduing;manye-think; viiyop-of the wind; iva-like; sudu§karam -difficult.\n\nTRANSLATION\nFor the mind is restless, turbulent, obstinate and very strong, 0 Kr�va,\nand to subdue it is, it seems to me, more difficult than controlling the\nwind.\nPURPORT\n\nThe mind is so strong and obstinate that it s ometimes overcomes the\ngence, although mind is supposed to be su bservient to the intelligence. For a man in the pract ic al wor ld who has to f ight so many opposing\nintel li\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0370": "344\n\nBhagavad-glta As It Is\n\n[Ch. 6\n\nelements, it is certainly very difficult to control the mind. Artificially, one\nmay establish a mental equilibrium toward both friend and enemy, but\nultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literatures it is said:\n\niitmiinam rathinam viddhi sariram ratham eva ca\nbuddhintu siirathim viddhi mana� pragraham eva ca\nindriyiir-i hayiiniih.ur vi�ayiims te�u gocariin\niitmendriya-mano-yukto bhoktety iihur mani§ir-a�.\n\nl'\n\n\"The individual is the passenger in the car of the material body, and\nintelligence is the driver. Mind is the driving instrument, and the senses\nare the horses. The self is thl).s the enjoyer or sufferer in the association of\nthe mind and senses. So it is understood by great thinkers.\" Intelligence\nis. supposed to direct the mind, but the mind is so strong and obstinate\nthat it often overcomes even one's own intelligence. Such a strong mind is\nsupposed to be controlled by the practice of yoga, but such practice is\nnever practical for a worldly person like Aljuna. And what can we say of\nmodern man? The simile used here is appropriate: one cannot capture the\nblowing wind. And it is even more difficult to capture the turbulent mind.\nThe easiest way to control the mind, as suggested by Lord Caitanya, is\n\nl\ni\n\nI\n\nchanting \"Hare Kr�l).a,\" the great mantra for deliverance, in all humility.\nThe method prescribed is sa vai mana� kr�r-a-padiiravindayo�: one must\nengage one's mind fully in Kr�J).a. Only then will there remain no other\nengagements to agitate the mind.\n\nTEXT 35\n\n'\n\n�li•lctld;ctl'i I\n3l��tf lf{T�) �) � � I\n3l+tnWr ij cti1;� �� :q �� II�'-\\ II.\n\nf\n\nl\n\nl\n\ni\n\nI\n\n!.\n\nI\n\n'i\n\nsri bhagaviin uviica\nasamsayam mahii-biiho\nmano dumigraham calam\nabhyiisena tu kaunteya\nvairiigyer-a ca grhyate\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0371": "Text 35)\n\nSankhya-yoga\n\n345\n\nsri bhagaviin uviica-the Personality of Godhead said; asarhsayamundoubtedly; mahii-biiho-0 mighty-armed one; mana�-mind; durnigraham-difficult to curb; calam-flickering; abhyiisena-by practice; tu-but;\nkaunteya-0 son of Kunti;vairiigyer.a-by detachment; ca,-also;grhyatecan be so controlled.\nTRANSLATION\nThe Blessed Lord said: 0 mighty-armed son of Kunti, it is undoubtedly\nvery difficult to curb the restless mind, but it is possible by constant\npractice and by detachment.\nPURPORT\nThe difficulty of controlling the obstinate mind, as expressed by Arjuna,\nis accepted by the Personality of Godhead. But at the same time He\nsuggests that by practice and detachment it is possible. What is that\npractice? In the present age no one can observe strict rules and regulations,\nsuch as placing oneself in a sacred place, focusing the mind on the Supersoul, restraining the senses and mind, observing celibacy, remaining alone,\netc. By the practice of Kr�Q.a consciousness, however, one engages in nine\ntypes of devotional service to the Lord. The first and foremost of such\ndevotional engagements is hearing about Kr�Q.a. This is a very powerful\ntranscendental method for purging the mind of all misgivings. The more\none hears about Kr�Q.a, the more one becomes enlightened and detached\nfrom everything that draws the mind away from Kr�Q.a. By detaching the\nmind from activities not devoted to the Lord, one can very easily learn\nvairiigya. Vairiigya means detachment from matter and engagement of the\nmind in spirit. Impersonal spiritual detachment is more difficult than\nattaching the mind to the activities of Kr�Q.a. This is practical because by\n.!\n\nhearing about Kr�Q.a one becomes automatically attached to the Supreme\nSpirit. This attachment is called paresanubhiiti, spiritual satisfaction. It is\njust like the feeling of sati�Sfaction a hungry man has for every morsel of\nfood he eats. Similarly, by discharge of devotional service, one feels transcendental satisfaction as the mind becomes detached from material objectives. It is something like curing a disease by expert treatment and appropriate diet. Hearing of the transcendental activities of Lord Kr�Q.a is therefore expert treatment for the mad mind, and eating the foodstuff offered\nto Kr�Q.a is the appropriat� diet for the suffering patient. This treatment is\nthe process of Kr�Q.a consciousness.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0372": "�I\n\nl\nBhagavad-gita As It Is\n\n346\n\n[Ch. 6.\n\nTEXT 36\n\n3Hi�H11�+tWfl �ri)' �q � if +tfu: I\n���A�i)sscrr�aqttf�t:ll����\n-\"\"\"'\n\n•n•\n\nasarhyatiitmanii yogo\ndu§priipa iti me mati[l\nva.Syiitmanii tu yatatii\nsakyo'viiptum upiiyata[l,\nasaniyata- unbridled;\n\niitmana-by\n\nthe\n\nmind; yoga[l,- self- realization;\n\ndu§priipa[l,- difficult to obtain; iti-thus; me- My; mati[l- opini o n; vasya�ontrolled; iitmana- by the mind; tu- but; yatatii-while endeavoring;\n\nsakya[l,- practical; aviiptum- to achieve; upiiyata[l,� appropriate means.\nTRANSLATION\nFor one whose mind is unbridled, self-realization is difficult work. But\nhe whose mind is controlled and who strives by right means is assured of\nsuccess. Th at is My opinion.\nPURPORT\nThe Supreme Personality of Godhead declares that one who does not\naccept the proper treatment to detach the mind from material engagement\ncan hardly achieve success in self-realization. Trying to practice yoga while\nengaging the mind in material enjoyment is like trying to ignite a fire while\npouring water on it. Similarly, yoga practice without mental control is a\nwaste of time. Such a show of yoga practice may be materially lucrative, but\nit is useless as far as spiritual realization is concerned. Therefore, the mind\nmust be controlled by engaging it constantly in the transcendental loving\n'\n.\n\n,\n\nI\n\nservice of the Lord. Unless one is engaged in Krgta consciousness, he cannot steadily control the mind. A Kr�J).a conscious person easily achieves the\nresult of yoga practice without separate endeavor, but a yoga practitioner\ncannot achieve success without becoming Kr�J).a conscious.\n\nTEXT 37\n\n$acrRI\n\n31m: �r�r �·���(1+tttt«: 1\n\n3l���tfftfiWT� 11�\\911\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0373": "Sarikhya-yoga\n\nText 37]\n\n347\n\narjuna uviica\nayati[l sraddhayopeto\nyogiic calita-miinasa[l,\napriipya yoga-saritsiddhirit\nkiirit gatirit kr§!W gacchati\narjuna[l,\n\nuviica-Arjuna\n\nsraddhayii-with\n\nsaid; ayati[l,-unsuccessful\n\ntranscendentalist;\n\nfaith; upeta[l,-engaged; yogiit-from the mystic link;\n\ncalita-deviated; miinasa[l,-of one who has such a mind; apriipya-failing;\nyoga-samsiddhim-highest perfection in mysticism; kiim-which; gatim\n-destination; k[§[W-0 Kg;l).a;gacchati-achieves.\nTRANSLATION\nArjuna said: What is the destination of the man of faith who does not\npersevere, who in the beginning takes to the process of self-realization but\nwho later desists due to worldly-mindedness and ·thus does not attain perfection in mysticism?\nPURPORT\nThe path of self-realization or mysticism is described in the Bhagavadgitii. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his\nhappiness is in eternal life, bliss and knowledge. These are transcendental,\nbeyond both body and mind. Self-realization is sought by the path of knowledge, the practice of the eightfold system or by bhakti-yoga. In each of\n\nI\nI\n\n·I\n\nthese processes one has to realize the constitutional position of the living\nentity, his relationship with God, and the� activities_ whereby he can\nreestablish the lost link and achieve the highest perfectional stage of Kr�IJa\nconsciousness. Following any of the above-mentioned three methods, one\nis sure to reach the supreme goal sooner or later. This was asserted by the\nLord in the Second Chapter: even a little endeavor on the transcendental\npath offers a great hope for deliverance. Out of these three methods, the\npath of bhakti-yoga is especially suitable for this age because it is the most\ndirect method of God realization. To be doubly assured, Arjuna is asking\nLord Kr�IJa to confirm His former statement. One may sincerely accept\nthe path of self-realization, but the process of cultivation of knowledge\nand the practice of the eightfold yoga system are generally very difficult\nfor this age. Therefore, despite constant endeavor, one may -fail for many\nreasons. First of all, one may not be following the process. To pursue the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0374": "348\n\nBhagavad-gita As It Is\n\n[Ch. 6 .\n\ntranscendental path is more or less to declare war on illusory energy. Con. sequently, whenever a person tries to escape the clutches of the illusory\nenergy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there\nis every chance of being allured again, even while performing transcendental disciplines. This is called yogiit calita-miinasa�: deviation from the\ntranscendental path. Atjuna is inquisitive to know the results of deviation\n\n�\n\nfrom the path of self-realization.\n\nTEXT 38\n\nCfiN�ltqfcr�\\!B0ostl� Wi{itfRf I\nmrf6g) �UOO �) Q'Uf: qPt II � � II\n\n'\n\nkaccin nobhaya-vibhra§tas\nchinniibhram iva nasyati\naprati§tho mahii-biiho\nvimu!lho brahmacw� pathi\nk accit- whether; na- not;\n\nu bhaya- both ;\n\nvibh ra§ ! a�- deviated from;\n\nchinna-fallen; abhram- cloud; iva- likened; na§yati-perishes; aprati§tha�\n-without any position; mahii-bii.ho-0 mighty-armed Kr�l).a; vimu!lha�bewildered; b rahmapa[l - of Transcendence; pa thi- on the path.\nTRANSLATION\n\n0 mighty-armed Kr�l).a, does not such a man, being deviated from the\npath of Transcendence, perish like a riven cloud, with no position in any\nsphere?\n\n\"'I\n\nI\n·I\n\nPURPORT\nThere are two ways to progress. Those who are materialists have no\ninterest in Transcendence; therefore they are more interested in material\nadvancement by economic development, or in promotion to the higher\nplanets by appropriate work. When one takes to the path of '(ranscendence,\none has to cease all material activities and sacrifice all forms of so-called\nmaterial happiness. If the aspiring transcendentalist fails, then he apparently loses both ways; in other words, he can enjoy neither material happiness\nnor spiritual success. He has no position; he is like a riven cloud. A cloud\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0375": "�\n, J'\n\n349\n\nSankhya-yoga\n\nText 39]\n\nin the sky sometimes deviates from a small cloud and joins a big one. But\n\nif it cannot join a big one, then it is blown away by the wind and becomes\na nonentity in the vast sky. The brahmarw� pathi is the path of transcen­\n\ndental realization through knowing oneself to be spiritual in essence, part\n\nand parcel of the Supreme Lord who is manifested as Brahman, Pa1amatma\nand Bhagavan. Lord Sri Kr�IJ.a is the fullest manifestation of the Supreme\n\nAbsolute Truth, and therefore one who is surrendered to the :5upreme\nPerson is a successful transcendentalist. To reach this goal of life through\nBrahman and Paramatma realization takes many, many birth._: Bahiiniirh\n\njanmaniim ante. Therefore the supermost of transcendental realization is\nbhakti-yoga or Kr�IJ.a consciousness, the direct method.\n\nTEXT 39\n� ·\n\n.\n\n�\n::..,_ I\n�;+i � � �'tl+tii���'1Q:\n\n���: �ij��T� � ;r mqqt.ffl- II � � II\netan me samsayarh knra\nchettum arhasy ase§ata�\ntvad-anya� sarhsayasyiisya\nchettii na hy upapadyate\netat-this is; me-my; sarh sayam- doubt; kr§\"!w-0 Kr�p.a; chettum­\n\nto dispel; arhasi-requested to do; ase§at�-completely; tvat Yourself;\n-\n\nanya�- without; sarhsayiisya-of the doubt; asya-of this; chettii-remover;\nna-never; hi-certainly; upapadyate-to be found.\n\nTRANSLATION\nThis is my doubt 0 Kr{!Qa, and I ask You to dispel it completely. But for\nYourself, no one is to be found who can destroy this doubt.\n\nPURPORT\nKr�IJ.a is the perfect knower of past, present and future. In the beginning\n\nof the Bhagavad-gitii, the Lord said that all living entities exist individually\n\nin the past, that they exist now in the present, and that they continue to\nretain individual identity in the future, even after liberation from the\n\nmaterial entanglement. So He has already cleared up the question of the\n\n.I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0376": "Bhagavad-gita As It Is\n\n350\n\n(Ch. 6.\n\nrj\n\nfuture of the individual living entity. Now, A una wants to know of the\nfuture of the unsuccessful transcendentalist. No one is equal to or above\nKr�t:ta, and certainly the so-called great sages and philosophers who are at\nthe mercy of material nature cannot equal Him. Therefore the verdict of\nKr�t:ta is the final and complete answer to all doubts because He knows\npast, present and future perfectly-but no one knows Him. Kr�t:ta and\nKr�t:ta conscious devotees alone can know what is what.\n\nTEXT 40\n\n�fhlflfifl�at l+t I\n� �{ � �T��� ftt�� I\nit f{ ii�4101i<:ii��Rr�� ll�oll\nsri bhagavii.n uvii.ca\npii.rtha naiveha nii.mutra\nvinii.sas tasya vidyate\n\nna hi kalyii.rw-krt kascid\n\ndurgatim tii.ta gacchati\n\nsri bhagavii.n uvaca-the Supreme Personality of Godhead said;pii.rtha-\n\n0 son of P:rtha; na eva-never is it so; iha-in this material world; nanever; amutra-in the next life; v nii. a -dest\n\ni s�\n\nru ction; tasya-his; vidyate­\n\nexists; na-never; hi-certainly; ka lyii.c w-krt-one who is engaged in auspi­\n\ncious activities; ka5cit-anyone; durgat m-degrad ation; tutu-thereafter;\n\ni\n\ni\n\ngacch at -,- goin g.\nTRANSLATION\n\nThe. Blessed Lord said: Son of Prtha, a transcendentalist engaged in\nauspicious activities does not meet with destruction either in this world\nor in the spiritual world; one who does good, My friend, is never overcome\n\nby evil.\n\nPURPORT\nIn the Srimad-Bhiigavatam (1.5.17) Sri Narada Muni instructs V yasadeva\nas follows:\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0377": "Text 40]\n\n351\n\nSankhya-yoga\n\ntyaktvii sva-dharmam carariim bujam harer\nbhajann apakko 'tha patet tato yadi\n\nyatra kva viibhadram a bhud amu§ya kim\nko viirtha iipto ' bhajatiim sva-dharmata�\n\"If someone gives up all material prospects and takes complete shelter of\nthe Supreme Personality of Godhead, there is no loss or degradation in any\nway. On the other hand a nondevotee may fully engage in his occupational\n\"\n,�\n\nduties and yet not gain anything.\" For material prospects, there are many\nactivities both scriptural and customary. A transcendentalist is supposed\nto give up all material activities for the sake of spiritual advancement in\nlife, Kr�va consciousness. One ma:y argue that by Kr�va consciousness one\nmay attain the highest perfection if it is completed, but if one does not\nattain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction of not\nexecuting prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The\n\nBhiigavatam assures the unsuccessful transcendentalist that there need be\nno worries. Even though he may be subjected to the reaction of not\nperfectly executing prescribed duties, he is still not a loser, because auspicious Kr�va consciousness is never forgotten, and one so engaged will\ncontinue to be so even if he is lowborn in the next life. On the other\nhand, one who simply follows strictly the prescribed duties need not\nnecessarily attain auspicious results if he is lacking in Kr�va consciousness.\nThe purport may be understood as follows: humanity may be divided\ninto two sections, namely, the regulated and the nonregulated. Those who\nare engaged simply in bestial sense gratifications without knowledge of\ntheir next life or spiritual salvation belong to the nonregulated section.\nAnd those who follow the principles of prescribed duties in the scriptures\nare classified amongst the regulated section. The nonregulated section,\nboth civilized and noncivilized, educated and noneducated, strong and\nweak, are full of animal propensities. Their activities. are never auspicious\nbecause, enjoying the animal propensities of eating, sleeping, defending\nan_d mating, they perpetually remain in material existence, which is always\nmiserable. On the other hand, those who are regulated by scriptural\n\"I\n\ninjunctions and thus gradually rise to Kr�va consciousness certainly progress in life.\nThose who are then following the path of auspiciousness can be divided\ninto three sections, namely, l) the followers of scriptural rules and regula­\n\nf\n\n'I\n\ntions who are enjoying material prosp.erity, 2) those who are trying to\n-\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0378": "�\n\n•'\n\n352\n\n'I\nj\n\nBhagavad-gita As It Is\n\n[Ch. 6\n\nfind out the ultimate liberation from material existence, and 3) those who\nare devotees in Kr�J'.la consciousness. Those who are following the rules\nand regulations of the scriptures for material happiness may be further\ndivided into two classes: those who are fruitive workers and those who\ndesire no fruit for sense gratification. Those who are after fruitive results\nfor sense gratification may be elevated to a higher standard of life-even\nto the higher planets; but still, because they are not free from material\nexistence, they are not following the truly auspicious path. The only\nauspicious activities are those which lead one to liberation. Any activity\nwhich is not aimed at ultimate self-realization or liberation from the\nmaterial bodily concept of life is not at all auspicious. Activity in Kr�J'.la\nconsciousness is the only auspicious activity, and anyone who voluntarily\naccepts all bodily discomforts for the sake of making progress on the path\nof Kr�J'.la consciousness can be called a perfect transcendentalist under\nsevere austerity. And because the eightfold yoga system is directed toward\nthe ultimate realization of Kr�J'.la consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.\nTEXT 41\n\n� ��t itiit�fWrr m�: ijlff: 1\n\n�'f;rl �'ll«rf � ��itsf�ij- 11\\l �II\npriipya purya-krtam lokiin\nU§itvii siisvati'fl samii{t\nsuciniim S.rimatiim geh.e\nyoga-bhra§to'bhijiiyate\npriipya-after achieving; pur-ya-krtiim-of those who performed pious\n\nactivities; fokiin -planets; U§ itvii-after dwelling; siisvati'fl -many; samii{t­\n\nyears; suciniim-of the pious; srimatiim-of the prosperous; gehe-in the\nhouse of; yoga-bhra§ta[t-one who is fallen from the path of self-realization;\n\nabhijiiyate- takes his birth.\nTRANSLATION\n\nThe unsuccessful yogi, after many, many years of enjoyment on the\nplanets of the pious living entities, is born into a family of righteous people,\nor into a family of rich aristocracy.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0379": "Text 42]\n\nSankhya-yoga\n\n353\n\nPURPORT\n'I\n\nThe unsuccessful yogis are divided into two classes: one is fallen after\nvery little progress, and one is fallen after long practice of yoga. The yogi\nwho falls after a short period of practice goes to the higher planets where\npious living entities are allowed to enter. After prolonged life there, he is\nsent back again to this planet, to take birth in the family of a righteous\n\nbriihmap.a va4p.ava or of aristocratic merchants.\nThe real purpose of yoga practice is to achieve the highest perfection of\nKr�l)a consciousness. But those who do not persevere to such an extent\nand fail due to material allurements are allowed, by the grace of the Lord,\nto make full utilization of their material propensities. And after that, they\nare given opportunities to live prosperous lives in righteous or aristocratic\n\nI\n\nfamilies. Those who are born in such families may take advantage of the\nfacilities and try to elevate themselves to full Kr�l)a consciousness.\n\nTEXT 42\n\n31� � � +rcrftr �'mm{ I\n\n�rn: ��t � � �<fit�(( ll'i�fl\nathavii yoginiim eva\nkule bhavati dhimatiim\netaddhi durlabhataram\nlake janma yad idrsam\nathavii-or; yoginiim-of learned transcendentalists; eva-certainly; kule\ndhimatiim-of those who are\nendowed with great wisdom; etat-this; hi-certainly; durlabhataram-very\nrare; loke-in this world; janma-birth; yat-that which; idrsam-like this.\n-in the family of; bhavati-takes birth;\n\nTRANSLATION\nOr he takes his birth in a family of transcendentalists who are surely\ngreat in wisdom. Verily, such a birth is rare in this world.\nPURPORT\nBirth in a family of yogis or transcendentalists-those with great wisdom-is praised herein because the child born in such a family receives\nI\n\n>;�\n\"'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0380": "t\n\n,i\n\nBhagava d - gita As It Is\n\n354\n\n[Ch. 6.\n\nspiritual impetus from the very beginning of his life. It is especially the case\nin the iiciirya or gosviimi families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In\n\nIndia there are many such iiciirya families, but they have now degenerated\n\ndue to insufficient education and training, By the grace of the Lord, there\n\nare still families that foster transcendentalists generation after generation.\n\nIt is certainly very fortunate to take birth in such families. Fortunately,\n\nboth our spiritual master, Om Vi�Qupada Sri S nmad Bhaktisiddhanta\nSarasvafi Gosvam1 Maharaja, and our humble self, had the opportunity to\ntake birth in such families, by the grace of the Lord, and both of us were\n\ntrained in the devotional service of the Lord from the very beginning of\n\nour lives. Later on we met by the order of the transcendental system.\n\nTEXT 43\n\n.\n\n\" q�r,\nI �f{!!fi4( I\n� Q � �«� rr. �l«f\n�ij � m l{tr: �r t�-. �;r II \\1� II\n..\n\ntatra tam buddhi-sarhyogarh\nlabhate paurva-dehikam\nyatate ca tato bhiiya�\nsarhsiddhau kuru-nandana\ntatra- thereupon; tam- that; buddhi-s am yogam-r evival of such con­\n\nsciousness; lab hate-reg ains; paurva- previous; dehikam- bodily consciousness; yatate-endeavors; ca--:also; tata�-thereafter; b hii ya�- again ; sarh­\n\nsiddhau-for perfection; kuru-nandana-0 son of Kuru.\n\nTRANSLATION\nOn taking such a birth, he again revives the divine consciousness of his\nprevious life, and he tries to make further progress in order to achieve complete success, 0 son of Kuru.\n\nPURPORT\n',\n\nKing Bharata, who took his third birth in the family of a good b riihmapa;\nis an example of good birth for the revival of previous tra,nscendental con­\n\nsciousness. King Bharata was the Em peror of the world, and since his time\n\nthis planet is known among the demigods as Bharatavar�a. Form erly it was\nknown as Ilavartavar�a. The Emperor, at an early age, retired for spiritual\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0381": "Text 44]\n\n355\n\nSarikhya-yoga\n\nperfection but failed to achieve success. In his next life he took birth in the\nfamily of a good briihma!la and was known as J a(,labharata because he\n\nalways remained secluded and did not talk to anyone. And later on, he was\n\ndiscovered as the greatest transcendentalist by King RahiigaiJ.a. From his\nlife it is understood that transcendental endeavors, or the practice of yoga,\n\nt\n\nnever go in vain. By the grace of the Lord the transcendentalist gets repeated opportunities for complete perfection in Kr�IJ.a consciousness.\n\nTEXT\n\n44\n\n'{Cfh-tr'� ij�q rm ��rsfrf �: ,\nfi1� nHftr tft� ��;a:,.m' Rl�« m�\\l n\npiirviibhyiisena tenaiva\nhriyate hy avaso'pi sa�\njijniisur api yogasya\nsabda-brahm iitiva rt ate\npiirva-previous; abhyiis ena- practice; tena- by the influence of that;eva\n-certainly; hriyate-is attracted; hi- surely; avasa� -helpless; api- also; sa�\n\n-he; j ijniisu� -willing to know; api-so; yogasya-of yoga; sabda-brahmaritualistic principles of scripture; ativartate- transcends.\nTRANSLATION\n\nBy virtue. of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles-even without seeking them.\nSuch an inquisitive transcendentalist, striving for yoga, stands ·always\nabove the ritualistic principles of the scriptures.\nPURPORT\nAdvanced yogis are not very much attracted to the rituals of the scriptures, but they . automatically become attracted to the\n\nyoga principles,\n\nwhich can elevate them to complete Kr�Qa co:n.sciousness, the highest yoga\nperfection. In the Srimad-Bhiigavatam\n\n(3.33.8 ), such disregard of Vedic\n\nrituals by the advanced transcendentalists is explained as follows:\n\naho bata svapaco 'to gariyiin\nyajjihviigre vartate niima tubhyam\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0382": "356\n\nBhagavad-gita As It Is\n\n[Ch. 6\n\ntepus tapas te juhuvu[l sasnur iiryii\nbrahmiinilcur niima gf(lanti ye te.\n\"0 my Lord! Persons who chant the holy names of Your Lordship are far,\n\nfar advanced in spiritual life, even if born in families of dog-eaters. Such\n\nchanters have undoubtedly performed all kinds of austerities and sacrifices,\nbathed in all sacred places, and finished all scriptural studies.\"\n\nThe famous example of this was presented by. Lord Caitanya, who\n\naccepted Thakur Haridasa as one of His most important disciples. Although\n\n. Thakur Haridasa happened to take his birth in a Moslem family, he was\nelevated to the post of niimiiciirya by Lord Caitanya due to his rigidly\n\nattended principle of chanting three hundred thousand holy names of the\nLord daily: Hare Kr�J)a, Hare Kr�J)a, Kr�J)a Kr�J)a, Hare Hare/ Hare Rama,\n\nHare Rama, Rama Rama, Hare Hare. And because he chanted the holy\n\nname of the Lord constantly, it is understood that in his previous life he\nmust have passed through all the ritualistic methods of the Vedas, known\n\nas sabda-brahman. Unless, therefore, one is purified, one cannot take to the\nprinciple of Kr�J)a consciousness nor become engaged in chanting the holy\nname of the Lord, Hare Kr�J)a.\n\nTEXT 45\n\n�\\ifHHf'IT� �)tft ��fl:fi�'il'f: I\n3J��:str+t4R't:sHmiT t�Tftr m �� 11\\l�ll\n_\n\nprayatniid yatamiinas tu\nyogi samsuddha-kilbi§a[l\naneka-janma-sarhsiddhas\ntato yiiti pariim gatim\nprayatniit-by rigid practice; yatamiina[l-one who endeavors; tu-but;\n\nyogi-such a transcendentalist; samsuddha-washed off; k il b i§ a[l - all kinds\nof sins; a n ek a-many, many; ja nm a-births; samsiddha[l-so achieved perfection; tata[l- thereafter ; yiiti-attains ;pariim- highest; gatim -destination.\n\nTRANSLATION\nBut when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, after\nmany, many births of practice, he attains the supreme goal.\n\n'1\nJ\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0383": "Text 46]\n\n357\n\nSarikhya-yoga\nPURPORT\n\nA person born in a particularly righteous, aristocratic or sacred family\n\nbecomes conscious of his favorable condition for executing yoga practice.\n\nWith determination, therefore, he begins his unfinished task, and thus he\ncompletely cleanses himself of all material contaminations. When he is\nfinally free from all contaminations, he attains the supreme perfectionKr�J).a consciousness. Kr�J).a consciousness is the perfect stage of being freed\nof all contaminations. This is confirmed in the Bhagavad-gita:\n\nye�iim tvanta-gatam piipam janiiniim puvya-karmariim\nte dvandva-moha-nirmuktii bhajante miim dglha-vratiifl\n\"After many, many births of executing pious activities, when one is c9mpletely freed from all contaminations, and from all illusory dualities, one\nthen becomes engaged in the transcendental loving service of the Lord.\"\n\nTEXT 46\n\n�s��'Tm+\"t{'Wfl«fts��: 1\n�\"li�� �il'f ��tft �CIIij'i II�� II\ntapasvibhyo'dhiko yogi\nfiiiinibhyo'pi mato'dhika[l\nkarmibhyas ciidhiko yogi\ntasmiid yogi bhaviirjuna\ntapasvibhya{l-than\n\nthe\n\nascetic;\n\nadhika{l- greater; yogi-the yogi;\n\njiiiinibhya{l-than the wise; api-also ; mata{l-considered; adhika{l- greater\nthan; k armibhya{l-than the fruitive worker; ca-also;\n\nadhika[l - greater\n\nthan; yogi-the yogi; tasmiit-therefore; yogi-a transcendentalist; bhava­\n\njust become; arjuna-0 Arjuna.\n\n- TRANSLATION\nA yogi is greater than the ascetic, greater than the empiricist and greater\n'\n\n-j\n\nthan the fruitive worker. Therefore, 0 Arjuna, in all circumstances, he a\nyogi.\nPURPORT\nWhen we speak of yoga we refer to linking up our consciousness with the\nSupreme Absolute Truth. Such a process is named differently by various\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0384": "358\n\nBhagavad -gita As It Is\n\n(Ch. 6.\n\npractitioners in terms of the particular method adopted. When the linking\nup process is predominantly in fruitive activities, it is called karma-yoga,\nwhen it is predominantly empirical, it is called jiiana-yoga, and when it is\npredominantly in a devotional relationship with the Supreme Lord, it is\ncalled bhakti-yoga. Bhakti-yoga or Kr�va consciousness is the ultimate\nperfection of all yogas, as will be explained in the next verse. The Lord has\nconfirmed herein the superiority of yoga, but He has not mentioned that\nit is better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and as\nsuch, nothing can excel it. Asceticism without self-knowledge is imperfect.\nEmpiric knowledge without surrender to the Supreme Lord is also imperfect. And fruitive work without Kr�va consciousness is a waste of time.\nTherefore, the most highly praised form of yoga performance mentioned\nhere is bhakti-yoga, and this is still more clearly explained in the next verse.\n\nTEXT 47\n\n�q;mdq- ��� �Wilr{t(I�¥\\Wil I\n� �) llf � fHl'ffi(l.U �: ll\\l\\911\nyoginam api saroe�am\nmad-gatenantaratmana\nsraddhavan b hajate yo mam\nsa me yuktatamo mata�\nyoginiim-of all yogis; api-also; saroe§iim-all types of; mat-gatenaabiding in Me; antafl -atmanii-always thinking of Me within; sraddhavanin full faith; bhajate-renders transcendental loving service;ya{l--one who;\nmam-Me\n\n(the Supreme\n\nLord); sa�-he; me-Mine; yuktatama�-the\n\ngreatest yogi; mata�-is considered.\n\nTRANSLATION\nAnd of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me\nin yoga and is the highest of all.\n\n·\n\nPURPORT\nThe word bhajate is significant here. Bhajate has its root in the verb bhaj,\nwhich is used when there is need of service. The English word \"worship\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0385": "Text 47]\n\nSarikhya-yoga\n\n359\n\ncannot be used in the same sense as bhaja. Worship means to adore,\nor to show respect and honor to the worthy one. But service with rove and\nfaith is especially meant for the Supreme Personality of Godhead. One can\navoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being\nthoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to\nserve the Supreme Lord by his own constitution. Failing to do this, he\n\nfalls down. The Bhiigavatam confirms this as follows:\n\nya e§iim pum§am siik§iid iitma-prabhavam iSvaram\nna bhajanty avajiinanti sthiiniid bhra§[ii patanty adhaf.l,.\n\"Anyone who does not render service and neglects his duty unto the Primeval Lord, who is the source of all living entities, will certainly fall down\nfrom his constitutional position.\"\n\nIn this verse also the word bhajanti is used. Therefore, bhajanti is appli­\n\ncable to the Supreme Lord only, whereas the word \"worship\" can be\napplied to demigods or to any other common living entity. The word\n\navajiinanti, used in this verse of Srimad-Bhiigavatam, is also found in the\nBhagavad-gitii: avajiinanti miim mii�hiif.l,: \"Only the fools and rascals deride\nthe Supreme Personality of Godhead Lord Kr�J).a.\" Such fools take it upon\n\nthemselves to write commentaries on the Bhagavad-gitii without an attitude\n\nof service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word \"worship.\"\n\nThe culmination of all kinds of yoga practices lies in bhakti-yoga. All\n\nother yogas are but means to come to the ppint of bhakti in bhakti-yoga.\n\nYoga actually means bhakti-yoga; all other yogas are progressions toward\n\nthe destination of bhakti-yoga. From the beginning of karma-yoga to the\n\nend of bhakti-yoga is a long way to self-realization. Karma-yoga, without\n\nfruitive results, is the beginning of this path. When karma-yoga increases in\n\nknowledge and renunciation, the stage is called jiiiina-yoga. When jiiiinayoga increases in meditation on the Supersoul by different physical pro. cesses, and the mind is on Him, it is called a§[iinga-yoga. And, when one\nsurpasses the a§{iinga-yoga and comes to the point of the Supreme Personality of Godhead Kr�Q.a, it is called bhakti-yoga, the culmination. F;tetually,\nbhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one\nhas to understand these other yogas. The yogi who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular\nname:\n\nkarma-yogi, jiiiina-yogi or dhyiina-yogi, riija-yogi, hafha-yogi, etc.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0386": "]\n\nBhagavad-gita As It Is\n\n360\n\n[Ch. 6\n\nIf one is fortunate enough to come to the point of bhakti-yoga, it is to be\n\nunderstood that he has surpassed all the other yogas. Therefore, to become\nKr�r;ta conscious is the highest stage of yoga, just as, when we speak of\nHimalayan, we refer to the world's highest mountains, of which the\n\nhighest peak, Mount Everest, is considered to be the culmination.\n\nIt is by great fortune that one comes to Kr�r:ta consciousness on the path\n\nof bhakti-yoga to become well situated according to the Vedic direction.\nThe ideal yogi\n\nconcentrates\n\nhis\n\nattention\n\non\n\nKr�l}.a, who is called\n\nSyamasundara, who is as beautifully colored as a cloud, whose lotus-like\n\nface is as effulgent as the sun, whose dress is brilliant with jewels and\n\nwhose body is flower garlanded. Illuminating all sides is His gorgeous\n\nluster, which is called the brahmajyoti. He incarnates in different forms\n\nsuch as Rama, Nrsini.ha, Varaha and Kr�r;ta, the Supreme Personality of\nGodhead, and He descends like a human being,\n\nas\n\nthe son of Mother\n\nYasoda, and He is known as Kr�r;ta, Govinda and Vasudeva. He is the\n\nperfect child, husband, friend and master, and He is full with all opulences\n\nand transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogi.\n\nThis stage of highest perfection in yoga can be attained only by bhakti­\n\nyoga, as is confirmed in all Vedic literature:\n\nyasya deve parii bhaktir yathii deve tathii gurau.\ntasyaite kathita hy artha[l, prakasante mahatmana[l,.\n\"Only unto those great souls who have implicit faith in both the Lord\n\nand the spiritual master are all the imports of Vedic knowledge auto­\n\nmatically revealed.\"\n\nBhaktir asya bhajanarh tadihiimutropiidhi\n\nnairiisyeniimu§min mana[!,\n\nkalpanam; etad eva nai§karmyam. \"Bhakti means devotional service to the\n\nLord which is free from desire for material profit, either in this life or in\n\nthe next. Devoid of such inclinations, one should fully absorb the mind in\nthe Supreme. That is the purpose of nai§karmya. ,,\n\nThese are some of the means for performance of bhakt� or l<f�r;ta\n\nconsciousness, the highest perfectional stage of the yoga system.\n\nThus end the Bhaktivedanta Purports to the Sixth Chapter of the\n\nSnmad-Bhagavad-gita in the matter of Sailkhya-yoga Brahma-vidya.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0387": "CHAPTER SEVEN\n\nKnowledge of the Absolute\nTEXT\n\nl\n\n�RI\n+lt�l('(�+t...l: 'tl� � ��T�: I\n3T�m���T���II t II\nsri b hagavan uvaca\nmayy asakta-mana[l, partha\nyogarh yunjan mad-asraya[l,\nasarhsayarh samagrarh marh\nyatha jnasyasi tac ch nm\nsribhagavan uvaca-the Supreme Lord said;mayi-unto Me;asakta-mana[l,\n-mind attached; partha-0 son of Prtha; yogam-self-realization; yunjanso practicing; mat-asraya[l,-in consciousness of Me (Kn;I.la consciousness);\nasarhsayam-without doubt; samagram-completely; mam-unto Me; yatha\n-as much as;jnasyasi-you can know; tat-that; snzu-try to hear.\n361\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0388": "Bhagavad-gita As It Is\n\n362\n\n[Ch. 7 .\n\nTRANSLATION\n\nNow hear, 0 son of Prtha [ A rjuna ], how by practicing yoga in full\nconsciousness of Me, with mind attached to Me, you can know Me in full,\nfree from doubt.\nPURPORT\nIn this Seventh Chapter of Bhagavad-gitii., the nature of Kr�l).a conscious­\n\nness is fully described. Kr�l).a is full in all opulences, and how He manifests\nsuch opulences is described herein. Also, four kinds of fortunate people\nwho become attached to Kr�l).a, and four kinds of unfortunate people who\nnever take to Kr�l).a are described in this chapter.\nIn the first six chapters of Bhagavad-gitii., the living entity has been\ndescribed as nonmaterial spirit soul which is capable of elevating himself\n\nto self-realization by different types of yogas. At the end of the Sixth\n\nChapter, it has been clearly stated that the steady concentration of the\nmind upon Kr�l).a, or in other words Kr�l).a consciousness, is the highest\nform of all yoga. By concentrating one's mind upon Kr�l).a, one is able to\nknow the Absolute Truth completely, but not otherwise. Impersonal\n\nbrahmajyoti or localized Paramatma realization is not perfect knowledge\nof the Absolute Truth because it is partial. Full and scientific knowledge\nis Kr�l).a, and everything is revealed to the person in Kr�l).a consciousness.\nIn complete Kr�l).a consciousness one knows that Kr�l).a is ultimate know­\n\nledge beyond any doubts. Different types of yoga are only steppingstones\n\non the path of Kr�l).a consciousness. One who takes directly to Kr�l).a con­\n\nsciousness automatically knows about brahmajyoti and Paramatma in full.\n\nBy practice of Kr�l).a consciousness yoga, one can know everything in full­\n\nnamely the Absolute Truth, the living entities, the material nature, and\ntheir manifestations with paraphernalia.\n\nOne should therefore begin yoga practice as directed in the last verse of\n\nthe Sixth Chapter. Concentration of the mind upon Kr�l).a the Supreme is\n\nmade possible by prescribed devotional service in nine different forms, of\n\nwhich sravaflam is the first and most important. The Lord therefore says\nto Arjuna,\n\n\"tat snw,\" or \"Hear from Me.\" No one can be a greater\n\nauthority than Kr�l).a, and therefore by hearing from Him one receives the\ngreatest opportunity for progress in Kr�l).a consciousness. One has there�\nfore to learn from Kr�l).a directly or from a pure devotee of Kr�l).a-and\nnot from a nondevotee upstart, puffed up with academic education.\n\nIn the Srimad\"Bhii.gavatam this process of understanding Kr�l).a, the\n\n·r\n\nf\n\ni\n\nl\n\n-�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0389": "Knowledge of the Absolute\n\nText 2]\n\n363\n\nSupreme Personality of Godhead, the Absolute Truth, is described in the\nSecond Chapter of the First Canto as follows:\n\nsrrwatiirh sva-kathiirh kmw� pur-ya-sravar-a-kirtana�\nh[dyanta�stho hy abhadriir-i vidhunoti suh[t satiim.\nna§ta-praye§v abhadre§U nityarh bhiigavata-sevayii\nbhagavaty uttama-sloke bhaktir bhavati nai§thiki.\ntadii rajas-tamo-bhiivii� kiima-lobhiidayas ca ye\nceta etair aniividdharh sthitarh sattve prasidati.\nevam prasanna-manaso bhagavad-bhakti-yogata�\nbhagavat-tattva-vijniinarh mukta-sangasya jiiyate.\nbhidyate hrdaya-granthis chidyante sarva-sarhsayii�\nk§iyante ciisya karmiir-i dr§ta eviitmaniSvare.\n\"To hear about Kr�J}.a from Vedic literatures, or to hear from Him\ndirectly through the Bhagavad-gitii, is itself righteous activity. And for one\nwho hears about Kr�J}.a, Lord Kr�l}.a, who is dwelling in everyone's heart,\nacts as a best-wishing friend and purifies the devotee who constantly\nengages in hearing of Him. In this way, a devotee naturally develops his\ndormant transcendental knowledge. As he hears more about Kr�J}.a from\nthe Bhiigavatam and from the devotees, he becomes fixed in the devotional\nservice of the Lord. By development of devotional service one becomes\nfreed from the modes of passion and ignorance, and thus material lusts and\navarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened\nby devotional service and understands the science of God perfectly. Thus\n\nbhakti-yoga severs the hard knot of material affection and enables one to\ncome at once to the stage of 'asarhsayarh samagram,' understanding of\nthe Supreme Absolute Truth Personality of Godhead.\" (Bhiig. 1.2.17-21)\nTherefore only by hearing from Kr�J}.a or from His devotee in Kr�J}.a\nconsciousness can one understand the science of Kr�J}.a.\n\nTEXT 2\n• ::...\n\n• ....A\n\n�·\n\n'\"'\n\n�;:r �s� ';·uq����� q�tft+��l'f�r: I\n\"\n\n=..\n\n-.... � �S�ijl�o�+to:tf�t'itRf II� II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0390": "Bhagavad-glta As It Is\n\n364\n\n[Ch. 7 .\n\njniinarit te'ham sa-vijniinam\nidarit pak�yiimy ase�ata[l\nyaj jiiiitvii neha bhiiyo'nyaj\njniitavyam avas�yate\n: jniinam-phenomenal knowledge; te-unto you; aham-1; sa-with;\nvijniinam-noumenal knowledge; idam-this; vak§yiimi-shall explain; ase$ata[l -in full; yat-which; jniitvii-kno wing; na-not; iha-in this world;\nbh ii ya[l -fur ther ; anyat-anything more; jniitavyam- knowable ; avasi§yate\n\n.\n\n·\n\n\\-remains to be known.\n\n·\n\nTRANSLATION\nI shall now declare unto you in full this knowledge both phenomenal\nand noumenal, by knowing which there shall remain nothing further to he\n\nI\n\nknown.\n\n�\n\nI.\n\nl'\"\n\nPURPORT\n, .\n\nt\n\nComplete knowledge includes knowledge of the phenomenal world and\n\nr\n\n·the spirit behind it. The source of both of them is transcendental know­\n\nf\n\nI.\n'\n\nI\n\n. ledge. The Lord wants to explain the above-mentioned system of know1-\n\n..\n\n. Jedge because Aijuna is Kr�l).a's confidential devotee and friend. In the\n. 'h¢ginning of the Fourth Chapter this explanation was given by the Lord,\n·\n\nand it is again confirmed here: complete knowledge can be achieved only by\nthe ·devotee of the Lord directly from the Lord in disciplic succession.\nTherefore one should he intelligent enough to know the source of all\nknowledg�? who is the cause of all causes and the only object for meditation in al�- 'types of yoga practices. When the cause of all causes becomes\nknown, then everything knowable becomes known, and .nothing remains\n\n•\n\n' u�known;.The Vedas say, ''yasmin vijnate saroam eva vijnatam bhavanti.,\n\nj'''\nf\n\n�·\n\nt\n\nTEXT 3\n\n+1�\\tl (U( i ��!! �tre'Rt � I\n�Qmq ftl�;rt ��� � ��: II � II\n.\n\n.\n\nmanu�yiir-iim sahasre�u\n_kascid yatati siddhaye\nyatatiim api siddhiiniirit\nkascin miirit vetti tattvata[l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0391": "Plate 13. The demigods, being satisfied by the performance of sacrifice, supply all needs to man.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0392": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0393": ".,\n\nPlate 15. The Blessed Lord first instructed this imperishable science of yoga to Vivasvan .\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0394": "-\n\n•\n\nPlate 16. The Lord descends whenever there is a decline in religious principles.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0395": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0396": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0397": "Plate 19. He who applies himself well to one of these paths achieves the results of both.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0398": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0399": "Plate 21. \"One should meditate on Me within the heart and make Me the ultimate goal of life.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0400": "Plate 22. One should engage oneself in the practice of yoga with undeviating determination and\nfaith.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0401": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0402": "Plate 24. \"Of all yogJs, he who abides in Me with great faith is the highest of all.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0403": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0404": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0405": "Plate 27. \"When one goes there, he never comes back. That is My supreme abode.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0406": ",;rnmJ uuwnq aql U! pua::>sap 1 uaqM aw appap syood, \"8Z CJJDJcl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0407": "Text 3]\n\nKnowledge of the Absolute\n\n365\n\nmanu§yiir-iim-of men; sahasre§u-out of many thousands; kascit-some­\n\none; yatati-endeavors; siddhaye-for . perfection; yatatiim-of those so\nendeavoring; api-indeed; siddhiiniim-of those who have achieved perfec­\n\ntion;\n\nkascit- someone; miim_.Me; vetti-does know; t(lttvata[t-in fact.\nTRANSLATION\n\nOut of many thousands among men, one may endeavor fo.r perfection,\nand of those who have achieved perfection, hardly one knows Me in truth.\nPURPORT\n\nThere are various grades of men, and out of many thousands one may\n\nhe sufficiently interested in transcendental r�aliz��:tion to try to know what\n\nis the self, what is the body, and what is the Absolute Truth. Generally\n\nmankind is simply engaged in the animal propensities, namely eating,\n\nsleeping, defending and mating, and hardly anyone is interested in' tran­\n\nscendental knowledge. The first six chapters of the Gitii are meant for those\n\nwho are interested in transcendental knowledge, in understa'lding the self,\n\n·\n\nthe Superself and the process of realization by jiiiina-yoga, dhyiina-yoga, ..\n\nand discrimination of the self from matter. However, Kr�Q.a can onJy;b�: �.\n\nknown by persons who are in Kr�Q.a consciousness. Other transcend�nta:l;:\n\n·\n\nists may achieve impersonal Brahman realization, for this is easier tha:n ·>\n\n· ·\n\nunderstanding Kr�Q.a. Kr�Q.a is the Supreme Pers'on, hut at.the same'thne'<\n\nHe is beyond the knowledge of Brahman and Paramatma .. The yogf$ ·alld:: ·:\njiiiinis are confused in their attempts to understand Kr�Q.a, although the··�\n.·\n\ngreatest of the impersonalists, Sripada Sankaracarya� has admitted in :hi�··.\nGitii commentary that Kr�Q.a is the Sttpreme Personality,of G�dl;tead ,But\n•.\n\n·\n\n· .\n\nhis followers do not accept Kr�Q.a· as such, for it is very diffi.cult to know\n\nKr�Q.a, even though one has transcendental realiz3ltion' of .impersonal\n\nBrahman.\n\n·\n\n/\n\n·\n\n'\n\n·\n\nKr�Q.a is the Supreme Personality of Gbdhead, the. cause . of all causes,\n\nthe primeval Lord Govinda. Is va ra[t paramafi, k[§IJaft sdt-cid-iinanda-vigraha[l,\naniidir iidir govinda{z sarva�kiirava-kiirafiam. It is very difficult for the\nnondevotees to know Him. Althougl;t nondevotees declare that the path of\n\nbhakti or devotional service is very easy, they cannot practice j�: If the\n\npath of bhakti is so easy, � the nondevo,ee class of. me� proclai,m, then\n\nwhy do they take up the difficult path?.Actually the path of bhakti is not·\neasy. The so-called path of\n\nbhakti practiced by unauthorized persons\n\n\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0408": "Bhagavad-git� As It Is\n\n366\n\n[Ch. 7\n\nwithout knowledge of bhakti may be easy, but when it is practiced factually according to the rules and regulations, the speculative scholars and\nphilosophers fall away from the path.\n\nS rila Riipa Gosvaml writes in his\n\nBhak ti-rasiimrta-sindhu:\nsruti-smrti-puriip,iidi-paficariitra-vidhirh vinii\naikiintiki harer bhaktir utpiitiiyaiva kalpate.\n\"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upan4ads, Puriip,as, Niirada-paficariitra, etc., is simply an·\nunnecessary disturbance in society.\"\nIt\n\nis not possible\n\nfor the Brahman realized impersonalist or the\n\nParamatma realized yogi to understand Kr�r:ta the Supreme Personality of\n\nGodhead as the son of mother Y asoda or the charioteer of A rj una. Even\nthe great demigods are sometimes confused about Kr�r:ta: \"muhyanti _yat\nsiiraya(l.,\" \"miirh tu veda na kascana.\" \"No one knows Me as I am,\" the Lord\nsays. And if one does know Him, then \"sa mahiitmii sudurlabha[l,.\" \"Such\na great soul is very rare.\" Therefore unless one practices devotional service\nto the Lord, he cannot know Kr�r:ta as He is (tattvata(l.J, even though one is\n\na great scholar or philosopher. Only the pure devotees can know something\nof the inconceivable transcendental qualities in Kr�r:ta, in the cause of all\ncauses, in His omnipotence and opulence, and in His wealth, fame, strength,\nbeauty, knowledge and renunciation, because Krwa is benevolently inclined to His devotees. He is the last word in Brahman realization, and the\ndevotees alone can realize Him as He is. Therefore it is said:\n\nata(l. sri-knra-niimiidi na bhaved griihyam indriyai(l.\nsevonmukhe hi jihviidau svayam eva sphuraty ada(!.\n\"No one can understand Kr�r:ta as He is by the blunt material senses. But\nHe reveals Himself to the devotees, being pleased with them for their\ntranscendental loving service unto Him.\" (Padma Puriip,a)\n\nTEXT 4\n\nWlrUqrs��) tfT�: � lfw�T �tf :q I\n3Jtcrn �m lr ����II� II\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0409": "Text 4 J\n\n367\n\nKnowledge of the Absolute\n\nbhumir iipo 'nalo viiyu{l\nkham mano buddhir eva ca\nahankiira itiyam me\nbhinnii prakrtir �!adhii\nbhumi{l-earth;\n\niipaft-water; anal a{l -fire;\n\nviiyu {l-air;\n\nkham-ether;\n\nmana{l -mind; buddhi{l-intelligence; eva-certainly; ca-and; ahankiira{l­\n\nfalse ego; iti-thus; iyam-all these; me -M y ; bhinnii-separated; prakrti{l\n\n-energies; a� !adhii-total eight.\n\nTRANSLATION\nEarth, water, fire, air, ether, mind, intelligence and false ego-altogether\nthese eight comprise My separated material energies.\nPURPORT\n\nThe science of God analyzes the constitutional position of God and His\n\ndiverse energies. Material nature is called prakrti, or the energy of the Lord\n\nin His different puru§a incarnations (expansions) as described in the\n\nSvatvata Tantra:\n\nv�p.os tu trip.i ropiip.i puru§iikhyiiny atho vidu{l\nekantu mahata{l sr�!r dviti:yarn tv appa-samsthitam\ntrtiyam sarvabhuta-stham tiini jiiiitvii vimucyate\n\"For material creation, Lord Kr�Qa's plenary expansion assumes three\nVi�QUS. The first one, Maha-Vi�Qu, creates the total material energy, known\n\nas mahat-tattva. The second, Garhhodakasayi Vi!lQU, enters into all the\nuniverses to create diversities in each of them. The third, K�lrodakasayi\nVi!li}U, is diffused as the all-pervading Supersoul in all the universes and is\nknown as Paramatma, who is present even within the atoms. Anyone who\nknows these three Vi!?J}US can he liberated from material entanglement.\"\nThis material world is a temporary manifestation of one of the energies\nof the Lord. All the activities of the material world are directed by these\n\nthree Vi�J}u expansions of Lord Kr�Qa. These Puru�as are called incarna­\n\ntions. Generally one who does not know the science of God (Kr�Qa)\nassumes that this material world is for the enjoyment of the living entities\nand that the living entities are the causes (Puru§as), controllers and enjoyers\n\nof the material energy. According to Bhagavad-gitii this atheistic conclu­\n\nsion is false. In the verse under discussion it is ::;tated that Kr�Qa is the\noriginal cause of the material manifestation. Srimad-Bhiigavatam also\n\nconfirms this. The ingredients of the mater ia l manifestation are separated\n,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0410": "368\n\nBhagavad-gita As It Is\n\n[Ch. 7\n\nenergies of the Lord. Even the brahmajyoti, which is the ultimate goal of\nthe impersonalists, is a spiritual energy manifested in the spiritual sky.\nThere are no spiritual diversities in\n\nb rah majy o ti as there are in the\nb rahmajyo ti as the\n\nV aikul).thalokas, and the impersonalist accepts this\n\nultimate eternal goal. The Paramatma manifestation is also a temporary\nall-pervasive aspect of the K�irodakasay'i Vi�l).u. The Paramatma manifestation is not eternal in the spiritual world. Therefore the factual Absolute\nTruth is the Supreme Personality of Godhead Kr�l).a. He is the complete\nenergetic person, and He possesses different separated and internal energies.\nIn the material energy, the principal manifestations are eight, as above\nmentioned.\n\nOut of these, the first five manifestations, namely earth,\n\nwater, fire, air and sky, are called the five gigantic creations or the gross\ncreations, within which the five sense objects are included. They are the\nmanifestations of physical sound, touch, form, taste and smell. Material\nscience comprises these ten items and nothing more. But the other three\nitems, namely mind, intelligence and false ego, are neglected by the\nmaterialists. Philosophers who deal with mental activities are also not\nperfect in knowledge because they do not know the ultimate source,\nKr�l).a. The false ego-\"1 am,\" and \"It is mine,\" which constitute the\nbasic principle of material existence-includes ten sense organs for material\nactivities. Intelligence refers to the total material creation, called the\n\nmahat-tattva. Therefore from the eight separated energies of the Lord are\n\nmanifest the twenty-four elements of the material world, which are the\n\nsubject matter of siinkhya atheistic philosophy; they are originally off­\n\nshoots from Kr�l).a's energies and are separated from Him, but atheistic\n\nsiinkhya philosophers with a poor fund of knowledge do not know Kr�l).a\nas the cause of all causes. The subject matter for discussion in the siihkhya\nphilosophy is only the manifestation of the external energy of Kr�l).a, as it\nis described in the Bhagavad-gitii.\n\nTEXT 5\n\n31q�ti«f�t 3lil1f � if � I\n�'tq\"{Qf lfmTU �� ��ij- � lilt II\napareyam itas tv anyiim\nprakrtim viddhi me pariim\njiva-bhutiim mahii-biiho\nyayedam dhiiryate jagat\n\n�\n\nI\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0411": "Knowledge of the Absolute\n\nText 5]\n\n369\n\napa ro-inferior; iyam- this; ita{l-besides this; tu- but; anyam-another;\nprokrtim-energy; viddhi-just try to understand; me- My; param- superior ;\n\njiva-bhiitam- the living entities; maha-baho- 0 mighty-armed one; yaya­\n\nby whom; idam-this; dha ryate- being utilized or exploited; jagat-the\n\nI\n\nmaterial world.\nTRANSLATION\nBesides this inferior nature, 0 mighty-armed Arjuna, there is a superior\nenergy of Mine, which are all living entities who are struggling with mate­\n\nrial nature and are sust aining the universe.\nPURPORT\nHere it is clearly mentioned that living entities belong to the superior\nnature (or energy) of the Supreme Lord. The inferior energy is matter\nmanifested in different elements, namely earth, water, fire, air, ether,\nmind, intelligence and false ego. Both forms of material nature, namely\ngross (earth, etc.) and subtle (mind, etc.), are products of the inferior\nenergy. The living entities, who are exploiting these inferior energies for\ndifferent purposes, are the superior energy of the Supreme Lord, and it is\ndue to this energy that the entire material world functions. The cosmic\nmanifestation has no power to act unless it is moved by the superior energy,\nthe living entity. Energies are always controlled by the energetic, and therefore living entities are always controlled by the Lord-they have no independent existence. They are never equally powerful, as unintelligent men\nthink. The distinction between the living entities and the Lord is described\n\nin Srimad-Bhiigavatam as follows (10.87.30):\n\naparimita dhruvas tanubhrto yadi sarva-gatas\n\ntarhim na siisyateti niyamo dhruva netarathii\n\najani ca yanmayam tad avimucya niyantr\n\nbhavet samam anujanatarh yad-amatam mata-du§tataya\n\n\"0 Supreme Eternal! If the embodied living entities were eternal and allpervading like You, then they would not be under Your control. Bu t if the\nliving entities are accepted as minute energies of Your Lordship, then they\nare at once subject to Your supreme control. Therefore real liberation entails surrender by the living entities to Your control, and that surrender\nwill make them happy. In that constitutional position only can they be\ncontrolle�s. Therefore, men with limited knowledge who advocate the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0412": "Bhagavad-glta As It Is\n\n370\n\n[Ch. 7\n\nmonistic theory that God and the living entities are equal in all respects are\nactually misleading themselves and others.\"\nThe Supreme Lord Kr�l).a is the only controller, and all living entities are\ncontrolled by Him. These living entities are His superior energy because\nthe quality of their existence is one and the same with the Supreme, but\nthey are never equal to the Lord in quantity of power. While exploiting\nthe gross and subtle inferior energy (matter), the superior energy (the living\nentity) forgets his real spiritual mind and intelligence. This forgetfulness is\ndue to the influence of matter upon the living entity. But when the living\nentity becomes free from the influence of the illusory material energy, he\nattains the stage called muk ti, or liberation. The false ego, under the influence of material illusion, thinks, \"I am matter, and material acquisitions\nare mine.\" His actual position is realized when he is liberated from all material ideas, including the conception of his becoming one in all respects\nwith God. Therefore one may conclude that the Gitii confirms the living\nentity to be only one of the multi-energies of Kr�l).a; and when this energy\nis freed from material contamination, it becomes fully Kr�l).a conscious, or\nliberated.\n\nTEXT 6\n\n�tif;{'tf;r l{QTR �T� I\n.\n\n.\n\n�{ \"§<:(if� �: !flfel\": *iSt4(ij� II � II\netad yonini bhiitiini\nsarviir-ity upadhiiraya\naharh krtsnasya jagata{l.\nprabhava{l. pralayas tathii\netat-these two natures; yonini-source of birth; bhiitiini- eve rything\ncreated; sarviipi-all; iti-thus; upadhiiraya -know ; aham-1; krtsnasya-allinclusive; jagata{l. -of the world; p rabhava{l. source of manifestation;\n-\n\npralaya{l.-ann ihilatio n ; tathii-as ·well as.\nTRANSLATION\n\nOf all that is material and all that is spiritual in this world, know for\ncertain that I am both its origin and dissolution.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0413": "Text 7]\n\nKnowledge of the Absolute\n\n371\n\nPURPORT\nEverything that exists is a product of matter and spirit. Spirit is the basic\nfield of creation, and matter is created by spirit. Spirit is not created at a\ncertain stage of material development. Rather, this material world is mani­\n\nfested only on the basis of spiritual energy. This material body is developed\n\nbecause spirit is present within matter; a child grows gradually to boyhood\nand then to manhood because of that superior energy, spirit soul, being\n\npresent. Similarly, the entire cosmic manifestation of the gigantic universe\n\nis developed because of the presence of the Supersoul, Vi�l).U. Therefore\nspirit and matter, which combine together to manifest this gigantic univer­\n\nsal form, are originally two energies of the Lord, and consequently the Lord\n\nis the original Cl!use of everything. A fragmental part and parcel of the\nLord, namely, the living entity, may by manipulation of material energy\n\nconstruct a skyscraper, factory or city, but he cannot create matter out\n\nof nothing, and he certainly cannot construct a planet or a universe. The\n\ncause of the universe is the Supersoul, Kr�va, the supreme creator of all\n\nindividual souls and the original cause of all causes, as the Katha Upani§ad\nconfirms: nityo nityiiniirit cetanas cetaniiniim.\n\nTEXT\n\n7\n\n�: m� wrr�ff�R� � I\n\n;{ftr ij� fit� mij � ltfUI•IUII �II \\9 II\nmatta{l paratararit niin yat\n\nki ii cid asti dhanaiijaya\nmayi saroam idarit protarit\nsiitre marzi-garzii iva\n\nmatta[l-beyond Myself; parataram-superior; na-not; anyat-anything\n\n·'· '\n\nelse; kiiicit-sornething; asti-there is; dhanaiijaya-0 conquerer of wealth;\n\nmayi-in Me; saroam-all that be; idam-which we see; protam-strung;\n\nsutre-on a thread; marzi-garzii{l-pearls; iva-likened.\n\nTRANSLATION\n0 conquerer of wealth [ Arjuna], there is no Truth superior to Me.\nEverything rests upon Me, as pearls are strung on a thread.\n\n.\n\n'\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0414": "372\n\nBhagavad-gita As It Is\n\n[Ch. 7\n\nPURPORT\n\nThere is a common controversy over whether the Supreme Absolute\n\nTruth is personal or impersonal As far as Bhagavad-gitii is concerned, the\n\nAbsolute Truth is the Personality of Godhead Sri Kr�JJ.a, and this is\n\nconfirmed in every step. In this verse, in particular, it is stressed that the\n\nAbsolute Truth is a person. That the Personality of Godhead is the\n\nSupreme Absolute Truth is also the affirmation of the Brahma-sarhhitii:\niSvara� parama� kmw� sac-cid-iinanda-vigraha�; that is, the Supreme\n\nAbsolute Truth Personality of Godhead is Lord Kr�JJ.a, who is the primeval\nLord, the reservoir of all pleasure, Govinda, and the eternal form of\n\ncomplete bliss and knowledge. These authorities leave no doubt that the\nAbsolute Truth is the Supreme Person, the cause of all causes; The imper­\n\nsonalist, however, argues on the strength of the Vedic version given in the\n\nSvetiisvatara Upani§ad: tato yad uttaratararh tad ariipam aniimayarh ya\netad vidur amrtiis te bhavanti athetare du�kham eviipi yanti. \"In the mate­\n\nrial world Brahma, the primeval living entity within the universe, is under­\n\nstood to be the supreme amongst the demigods, human beings and lower\nanimals. But beyond Brahma there is the Transcendence who has no mate­\n\nrial form and is free from all material contaminations. Anyone who can\n\nknow Him also becomes transcendental, but those who do not know Him\n\nsuffer the miseries of the material world.\"\n\nThe impersortalist puts more stress on the word ariipam. But this\n\nariipam is not impersonal. It indicates the transcendental form of eternity,\n\nbliss and knowledge as described in the Brahma.-sarithitii quoted above.\nOther verses in the Svetiisvatara Upani§ad substantiate this as follows:\n\nvediiham etarit puru§arit mahiintam iiditya�varr-arit tamasa� parastiit\ntam eva vidviin amrta iha bhavati niinya� panthii vidyate ayaniiya\n\nyasmiit pararit niiparam asti kiiicid yasmiinniipiyo na jyiiyo 'sti kiiicit\n\"I know that Supreme Personality of Godhead who is transcendental to\n\nall material conceptions of darkness. Only he who knows Him can\n\ntranscend the bonds of birth and death. There is no way for liberation\n\nother than this knowledge of that Supreme Person.\n\n\"There is no truth superior to that Supreme Person because He is the\n\nsupermost. He is smaller than the smallest, and He is greater than the\n\ngreatest. He is situated as a silent tree, and He illumines the transcendental\nsky, and as a tree spreads its roots, He spreads His extensive energies.\"\n\nFrom these verses one concludes that the Supreme Absolute Truth is\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0415": "Text 8]\n\n373\n\nKnowledge of the Absolute\n\nthe Supreme Personality of Godhead who is all-pervading by His multienergies, both material .and spiritual.\n\nTEXT 8\n\nnus�� �tr Sf�� ��): I\n3f1Jftr: «�!I �: � � � II <: II\nraso 'ham apsu kaunteya\nprabhiismi sasi-siiryayo[l\npra{tava[l sarva-vede§u\nsabda[l khe paUTU§am n[§U\nrasa[l-taste;\n\naham-I; apsu-in\n\nwater; kaunteya-0\n\nson\n\nof\n\nKunfi;\n\nprabhii asmi-I am the light; sasi-siiryayo[l-in the sun and the moon;\npra{tava [l-the three letters A.U.M.; sarva-in all; vede§u-in the Vedas;\nsab da[l-s o und vibration; khe-in the ether; pau ru §am ability; nr§u-in\n-\n\nman.\n\nTRANSLATION\n0 son of Kunti [ Arjuna], I am the taste of water, the light of the sun\nand the moon, the syllable om in the Vedic mantras; I am the sound in\nether and ability in man.\nPURPORT\nThis verse explains how the\n\nLord is all-pervasive by His diverse\n\nmaterial and spiritual energies. The Supreme Lord can be preliminarily\nperceived by His different energies, and in this way He is realized\nimpersonally. As the demigod in the sun is a person and is perceived\nby his all-pervading energy, the sunshine, similarly, the Lord, although\nin His eternal abode, is perceived by His all-pervading, diffusive energies.\nThe taste of water is the active principle of water. No one likes to drink\nsea water because the pure taste of water is mixed with salt. Attraction\nfor water depends on the purity of the taste, and this pure taste is one\nof the energies of the Lord. The impersonalist perceives the presence\nof the Lord in water by its taste, and the personalist also glorifies the\nLord for His kindly supplying water to quench man's thirst. That is the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0416": "Bhagavad-gita As It Is\n\n374\n\n[Ch. 7\n\nway of perceiving the Supreme. Practically speaking, there is no conflict\nbetween personalism and impersonalism. One who knows God knows\nthat the impersonal conception and personal conception are simultaneously\npresent in everything and that there is no contradiction. Therefore Lord\n�.·\n\nCaitanya established His sublime doctrine: acintya-bheda and abheda­\n\nta tt va m simultaneously one and different.\n-\n\nThe light of the sun and the moon is also originally emanating from the\n\nbrahmajyoti, which is the impersonal effulgence of the Lord. Similarly\npracwva or the omkiira transcendental sound used in the beginning of\nevery Vedic hymn to address the Supreme Lord also emanates from Him.\nBecause the\n\nimpersonalists\n\nare\n\nvery much afraid of addressing the\n\nSupreme Lord Kw;ta by His innumerable names, they prefer to vibrate\nthe transcendental sound omkiira. But they do not realize that omkiira is\n\nj\n\nthe sound representation of Kr�l}a. The urisdiction of Kr�l}a consciousness\nextends everywhere, and one who knows Kr�l}a consciousness is blessed.\n\nThose who do not know Kr�J}a are if! illusion, and so knowledge of Krwa\n\nis liberation, and ignorance of Him is bondage.\n\nTEXT 9\n\n�tit �: �t :q' �� �lllm 1\n� ��!! Q'f�tm Qlt� II� ll\npu!'-yo gandha[l prthivyiim ca\ntejas ciismi vibhavasau\njivanam sarva-bhiite§u\ntapas ciismi tapasvi§u\n\nr [l,\n[l,\n\n[l,\n\npu ya - original; gandha - fragran ce; p rthivyii m- in the earth; caalso; teja - temperature; ca-also; asmi-1 am; vibhiivasau-in the fire;\n\np [l,\n\njivanam-life; sa rva- all; bhiite§u - living entities; ta a - penance; ca-also;\nasmi-1 am; tapasvi§u�in those who practice penance.\n\nTRANSLATION\nI am the original fragrance of the earth, and I am the heat in fire. I am\nthe life of all that lives, and I am the penances of all ascetics.\n\nI\n\nI\n.I\n\na\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0417": "Text 10)\n\nKnowledge of the Absolute\n\n375\n\nPURPORT\nPurzya means that which is not decomposed; purzya is original. Every­\n\nthing in the material world has a certain flavor or fragrance, as the flavor\nand fragrance in a flower, or in the earth, in water, in fire, in air, etc.\nThe uncontaminated flavor, the original flavor, which permeates everything,\nis Kr�va. Similarly, everything has a particular original taste, and this\ntaste can be �hanged by the mixture of chemicals. So everything original\nhas some smell, some fragrance, and some taste. Vibhiiva means fire.\nWithout fire we cannot run factories, we cannot cook, etc., and that fire\nis Kr�va. The heat in the fire is Kr�va. According to Vedic medicine,\nindigestion is due to a low temperature in the belly. So even for digestion\nfire is needed. In Kr�va consciousness we become aware that earth,\nwater, fire, air and every active principle, all chemicals and all material\nelements are due to Kr�va. The duration of man's life is also due to\nKnva. Therefore by the grace of Kr�va, man can prolong his life or\ndiminish it. So Kr�va consciousness is active in every sphere.\n\nTEXT\n\nlO\n\nq'hr � �\"{ijT�f fern;: 'tf� ij'Wffif� I\n�§;f%+Htl¥im ����II� oil\nbijam miim sarva-bhutiiniim\nviddhi piirtha saniitanam\nbuddhir buddhimatiim asmi\ntejas tejasviniim aham\nbijam\n\n--,\n\nseed; miim-unto Me.; sarva-bhutiiniim-of all living entities;\n\nviddhi-try to understand; piirtha-0 son of Prtha; saniitanam-original,\n\neternal; buddh.i[l.-intelligence; buddhimatiim-of the intelligent; asmi1 am; tejafl,-prowess; tejasviniim-of the powerful; aham-1 am.\n\nTRANSLATION\n0 son of Prtha, know that I am the original seed of all existences, the\nintelligence of the intelligent, and the prowess of all powerful men.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0418": "Bhagavad-gita As It Is\n\n376\n\n[Ch. 7\n\nPURPORT\n\nBijam means seed; Krgta is the seed of everything. In contact with\nmaterial nature, the seed fructifies into various living entities, movable\nand inert. Birds, beasts, men and many other living creatures are moving\nliving entities; trees and plants, however, are inert-they cannot move, but\nonly stand. Every entity is contained within the scope of 8,400,000\nspecies of life; some of them are moving and some of them are inert. In\nall cases, however, the seed of their life is Kr�Q.a. As stated in Vedic\nliterature, Brahman, or the Supreme Absolute Truth, is that from which\neverything\n\nis\n\nemanating. Kr�Q.a is Parabrahman, the Supreme Spirit.\n\nBrahman is impersonal and Parabrahman is personal. Impersonal Brahman\n'\nis situated in the personal aspect-that is stated in Bhagavad-gitii. Therefore, originally, Kr�Q.a is the source of everything. He is the root. As the\nroot of a tree maintains the whole tree, Kr�Q.a, being the original root of all\nthings, maintains everything in this material manifestation. This is also\nconfirmed in the Vedic literature. Yato vii imiini bhutiini jiiyante. \"The\nSupreme Absolute Truth is that from which everything is born.\" He is\nthe prime eternal among all eternals. He is the supreme living entity of all\nliving entities, and He alone is maintaining all life. Kr�Q.a also says that He\nis the root of all intelligence. Unless a person is intelligent he cannot\nunderstand the Supreme Personality of Godhead, Kr�Q.a.\n\nTEXT ll\n....I _.:. =i:fll\n. �'Rl'I(CfCf �� I\n�.. if���\n�\n\nl:l�� �! etllfrsm lffif�lf 11 � � 11\nbalam balavatiim ciiham\nkiima-riiga-vivarjitam\ndharmiiviruddho bhute§u\nkiimo 'smi bharatar§abha\nbalam-strength; balavatiim-of the strong; ca-and; aham-1 am; kii\"ma­\n\npassion; raga-attachment; viv a rjitam-devoid of; dharma-aviruddha- not\n\nagainst the religious principles; b hute$ u in all beings; kiima�- sex life;\nasmi�I am; bharatar§abha-0 lord of the Bharatas.\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0419": "Knowledge of the Absolute\n\nText 12]\n\n377\n\nTRANSLATION\nI am the strength of the strong, devoid of passion and desire. l am sex\nlife which is not contrary to religious principles, 0 Lord of the Bharatas\n[Arjuna].\nPURPORT\nThe strong man's strength should be applied to protect the weak, not\nfor personal aggression. Similarly, sex life, according to religious principles\n\n(dharma), should be for the propagation of children, not otherwise. The\nresponsibility of parents is then to make their offspring Knn;ta conscious.\n\nTEXT 12\n\n'ir � m� +ntrr u��lli«T� � 1\n� � �nMf4: ;r�q{�ij- �II�� II\nye caiva siittvikii bhiivii\nriijasiis tiimasiis ca ye\nmatta eveti tiin viddhi\nna tv aharh te§u te mayi\nye- all those; ca-and; eva- ce rt ai nly ; siittvikii(l.-in goodness; bhiivii(l.states of being; riijasii(l.-mode of passion; tiimasii(l.-mode of ignorance; ca\n-also; ye-although; matta(l.-from Me; eva-certainly; iti-thus; tiin-those;\nviddh i� try to know; na- not; tu-but; aham-1; te§u-in those; te- t hey;\n\nm ayi-u nto Me.\n\nTRANSLATION\nAll states of being-be they of goodness, passion or ignorance-are\nmanifested by My energy. I am, in one sense, everything-but I am independent. I am not under the modes of t;his material nature.\nPURPORT\nAll material activities in the world are being conducted under the three\nmodes of material nature. Although these material modes of nature are\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0420": ";\n\n>;<\n\nB hagavad- g'ita As It Is\n\n378\n\n[Ch. 7\n\nj\n\nemanations from the Supreme Lord, Kr�t:J.a, He is not sub ect to them. For\n·\n\ninstance, under the state laws one may be punished, but the king, the\n\nj\n\nlawmaker, is not sub ect to that law. Similarly, all the modes of material\nnature-goodness, passion and ignorance-are emanations from the Supreme\n\nj\n\nLord Kr�t:J.a, but Kr�t:J.a is not· sub ect to material nature. Therefore He is\n\nnirgurw, which means that these guras, or modes, although issuing from\nHim, do not affect Him. That is one of the special characteristics of\nBhagavan, or the Supreme Personality of Godhead.\n\nTEXT 13\n\n��\n� ���\nPII�U� f��Ttf\\llf:\n('(tt� ill(\\. �� I\n�)ft� wnf�rn ��\"({: tf(ftotf7.f'{ II�� II\ntribhir gupamayair bhavair\nebhi[l, sarvam idarh jagat\nmohitarh nabhijanati\nmam ebhya[l, param av yayam\ntribhi[l, - three; guramayai[l,-by the three guras; bhiivai[l,- state of being;\nebhi[l,-all this; sarvam-the whole world; idam-in this world; jagatuniverse; mohitam - d eluded; na abhijanati-do not know; mam-unto Me;\n\nebhya[l, -- ab o ve these; param- the Supreme; avyayam-inexhaustible.\n\nTRANSLATION\nDeluded by the three modes [goodness, passion and ignorance], the\nwhole world does not know Me who am above the modes and inexhaustible.\n\nPURPORT\nThe whole world is enchanted by three modes of material nature. Those\nwho are bewildered by these three modes cannot understand that transcen­\n\n\\ ..\n..\n\ndental to this material nature is the Supreme Lord, Kr�t:J.a. In this material\nworld everyone is under the influence of these three guras and is thus\nbewildered.\n·\n\n.:�.\n\nBy nature living entities have particular types of body and particular\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0421": "I\n\nText 14]\n\nKnowledge of the Absolute\n\n379\n\ntypes of psychic and biological activities accordingly. There are four\nclasses of men functioning in the three material modes of nature. Those\nwho are purely in the mode of goodness are called briihmapas. Those who\nare purely in the mode of passion are called k§atriyas. Those who are in\n\nthe modes of both passion and ignorance are called vaiSyas. Those who are\n\ncompletely in ignorance are called siidras. And those who are less than\nthat are animals or animal life. However, these designations are not\npermanent. I may either be a briihmar.a, k§atriya, vaiSya or whatever-in\nany case, this life is temporary. But although life is temporary and we do\nnot know what we are going to be in the next life, still, by the spell of this\nillusory energy, we consider ourselves in the light of this bodily conception\nof life, and we thus think that we are American, Indian, Russian or\n\nbriihmar.a,\n\nHindu, Muslim, etc. And if we become entangled with the\n\nmodes of material nature, then we forget the Supr((me Personality of\nGodhead who is behind all these modes. So Lord Kr�J}.a says that men,\ndeluded by these three modes of nature, do not understand that behind\nthe material background is the Supreme Godhead.\nThere are many different kinds of living entities-human beings, demigods, animals, etc.-and each and every one of them is under the influence\nof material nature, and all of them have forgotten the transcendent\nPersonality of Godhead. Those who are in the modes of passion and ignorance, and even those who are in the mode of goodness, cannot go\nbeyond the impersonal Brahman conception of the Absolute Truth. They\nare bewildered before the Supreme Lord in His personal feature, which\npossesses all beauty, opulence, knowledge, strength, fame and renuncia·\ntion. When even those who are in goodness cannot understand, what hope\nis there for those in passion and ignorance? Kr�va consciousness is transcendental to all these three modes of material nature, and those who are\ntruly established inKr�va consciousness are actually liberated.\n\nTEXT 14\n\n� �T f!U1+44T � lfrtT ��tll I\n� tr !f� �mt � � llt\\lll\ndaivi hy e§ii gur.amayi\nmama miiyii duratyayii\nmiim eva ye prapadyante\nmiiyiim etiim taranti te\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0422": "i\n\n�\n\nl\n\n\\\n\nt\n\nBh agavad -gita As It Is\n\n380\n\n[Ch. 7\n\ndaivi-transcendental; hi-certainly; e§a-this; gurwmayi-consisting of\nthe three modes of material nature; mama-My; maya-energy; duratyaya\n-very difficult to overcome; mam-unto Me; eva-certainly; ye-those;\nprapadyante-surrender; mayam etam-this illusory energy; taranti-overcome; te-they.\nTRANSLATION\nThis divine energy of Mine, consisting of the three modes of material\nnature, is difficult to overcome. But those who have surrendered unto Me\ncan easily cross beyond it.\nPURPORT\nThe Supreme Personality of Godhead has innumerable energies, and all\nthese energies are divine. Although the living entities are part of His energies and are therefore divine, due to contact with material energy, their\noriginal superior power is covered. Being thus covered by material energy,\none cannot possibly overcome its influence. As previously stated, both\nthe material and spiritual natures, being emanations from the Supreme\nPersonality of Godhead, are eternal. The living entities belong to the\neternal superior nature of the Lord, but due to contamination by the\ninferior nature, matter, their illusion is also eternal. The conditioned soul\nis therefore called nitya-baddha, or eternally conditioned. No one can\ntrace out the history of his becoming conditioned at a certain date in\nmaterial history. Consequently, his release from the clutches of material\nnature is very difficult, even though that material nature is an inferior\nenergy, because material energy is ultimately conducted by the supreme\nwill, which the living entity cannot overcome. Inferior material nature is\ndefined herein as divine nature due to its divine connection and movement\nby the divine will. Being conducted by divine will, material nature, although\ninferior, acts so wonderfully in the construction and destruction of the\ncosmic manifestation. The Vedas confirm this as follows:\n\nmayam tu p ra krti'!l vidyan mayinam tu mahesvaram.\n\"Although mayii [illusion] is false or temporary, the background of maya\nis the supreme magician, the Personality of Godhead, who is Mahesvara,\nthe supreme controller.\"\nAnother meaning of gurta is rope; it is to be understood that the conditioned soul is tightly tied by the ropes of illusion. A man bound by the\nhands and feet cannot free himself-he must be helped by a person who is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0423": "Text 15]\n\nKnowledge of the Absolute\n\n381\n\nunbound. Because the bound cannot help the bound, the rescuer must be\n\nliberated. Therefore, only Lord Kr�IJ.a, or His bona fide representative the\n\nspiritual master, can release the conditioned soul. Without such superior\nhelp, one cannot be freed from the bondage of material nature. Devotional\n\nservice, or Kr�IJ.a consciousness, can help one gain such release. Kr�IJ.a,\n\nbeing the Lord of illusory energy, can order this insurmountable energy\n\nto release the conditioned soul. He orders this release out of His causeless\n\nmercy on the surrendered soul and out of His paternal affection for the\nliving entity who is originally a beloved son of the Lord. Therefore surren­\n\nder unto the lotus feet of the Lord is the only means to get free from the\n\nclutches of the stringent material nature.\n\nThe words miim eva are also significant. Miim means unto Kr�IJ.a (Vi�IJ.u)\n\nonly, and not Brahma or Siva. Although Brahma and Siva are greatly\n\nelevated and are almost on the level of Vi�J).U, it is not possible for such\n\nincarnations of riijo-gur-a (passion) and tamo-gur-a (ignorance) to release\n\nthe conditioned soul from the clutches of miiyii. In other words, both\nBrahma and Siva are also under the influence of miiyii. Only Vi�J).u is the\n\nmaster of miiyii; therefore He can alone give release to the conditioned\n\nsoul. The Vedas confirm this in the phrase tvam eva viditvii or \"Freedom is\npossible only by understanding Kr�IJ.a.\" Even Lord Siva affirms that\n\nliberation can be achieved only by the mercy of Vi�J).U. Lord Siva says:\nmukti-prad iitii sarve§iirh vi§r-ur eva na samsaya{l.\n\n\"There is no doubt that Vi�J).U is the deliverer of liberation for everyone.\"\n\nTEXT\n\n15\n\nWI� �titRtwft l{it: Sfqq 'ij �: I\n�����q��r � ltlill4il�n 11�'-\\11\n..\n\nna miirh du§krtino mu{lhii{l\n\nprapadyante nariidhamii{l\n\nmiiyayiipahrta-jfiiinii\n\niisurarh bhiivam iisritii{l\n\nna-not; mam-unto Me; du§krtina{l-miscreants; mu{lhii{l-foolish;\nprapadyante-surrender; nariidhamii{l-lowest among mankind; miiyayii-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0424": "Bhagavad-git.a As It Is\n\n382\n\n[Ch. 7\n\nby the illusory energy; apahrta-stolen by illusion; jiiilnalz- knowledge;\n\nasuram- demonic; bhavam-nature; asritalz- accepting.\nTRANSLATION\n\nThose miscreants who are grossly foolish, lowest among mankind, whose\nknowledge is stolen by illusion, and who partake of the atheistic nature\nof demons, do not surrender unto Me.\nPURPORT\n\nIt is said in Bhagavad-gita that simply by surrendering oneself unto the\n\nlotus feet of the Supreme Personality Kr�J}.a, one can surmount the\n\nstringent laws of material nature. At this point a question arises: How is it\n\nthat educated philosophers, scientists, businessmen, administrators and an\nthe leaders of ordinary men do not surrender to the lotus feet of Sri Kr�J}.a,\n\nthe all-powerful Personality of Godhead? Mukti, or liberation from the\n\n'\n\nlaws of material nature, is sought by the leaders of mankind in different\n\nways and with great plans and perseverance for a great many years and\n\nbirths. But if that liberation is possible by simply surrendering unto the\nlotus feet of the Supreme Personality of Godhead, then why don't these\n\nintelligent and hard-working leaders adopt this simple method?\n\nThe Gita answers this question very frankly. Those really learned leaders\n\nof society like Brahma, Siva, Kapila, the Kumaras, Manu, Vyasa, Devala,\n\n�sita, Janaka, Prahlada, Bali, and later on Madhvacarya, Ramanujacarya,\n\nSri Caitanya and many others-who are faithful philosophers, politicians,\n\neducators, scientists, etc.-surrender to the lotus feet of the Supreme\nPerson, the all-powerful authority. Those who are not actually philoso­\n\nphers, scientists, educators, administrators, etc., but who pose themselves\n\nas such for material gain, do. not accept the plan or path of the Supreme\n\nLord. They have no idea of God; they simply manufacture their own\n\nworldly plans and consequently complicate the problems of material\n\nexistence in their vain attempts to solve them. Because material energy\n\n(nature) is so powerful, it can resist the unauthorized plans of the atheists\n\nand baffle the knowledge of \"planning commissions.\"\n\n.\n\nThe atheistic plan-makers are described herein by the word du§krtina,\n\nor\n\n\"\n\nm iscreants \" Krtina means one who has performed meritorious work.\n\nThe atheist planmaker is sometimes very intelligent and meritorious also,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0425": "Text 15]\n\nKnowledge of the Absolute\n\n383\n\nbecause any gigantic plan, good or bad, must take intelligence to execute.\nBut because the atheist's brain is improperly utilized in opposing the plan:·\nof the Supreme Lord, the ath�istic planmaker is called du§krtina, which\nindicates that his intelligence and efforts are misdirected.\n\nIn the Gitii it is clearly mentioned that material energy works fully under\n\nthe direction of the Supreme Lord. It has no independent authority. It\nworks as the shadow moves, in accordance with the movements of the object. But still material energy is very powerful, and the atheist, due to his\ngodless temperament, cannot know how it works; nor can he know the plan\nof the Supreme Lord. Under illusion and the modes of passion and ignorance, all his plans are baffled, as in the case of HiraQ.yakasipu and RavaQ.a,\nwhose plans were smashed to dust although they were both materially\nlearned as scientists, philosophers, administrators and educators. These\n\ndu§k[tinas, .or miscreants, are of four different patterns, as outlined below:\n(1) The miiphas are those who are grossly foolish, like hard-working\nbeasts of burden. They want to enjoy the fruits of their labor by themselves, and so do not want to part with them for the Supreme. The typical\nexample of the beast of burden is the ass. This humble beast is made to\nwork very hard by his master. The ass does not really know for whom he\nworks so hard day and night. He remains satisfied by filling his stomach\nwith a bundle of grass, sleeping for a while under fear of being beaten by\nhis master, and satisfying his sex appetite at the risk of being repeatedly\nkicked by the opposite party. The ass sings poetry and philosophy sometimes, but this braying only disturbs ot�ers. This is the position of the\nfoolish fruitive worker who does not know for whom he should work. He\ndoes not know that karma (action) is meant for yajiia (sacrifice).\nMost often, those who work very hard day and night to clear the burden\nof self-created duties say that they have no time to hear of the immortality\nof the living being. To such miiphas, material gains, which are destructible,\nare life's all in all-despite the fact that the miiphas enjoy only a very small\nfraction of the fruit of labor. Sometimes they spend sleepless days and\nnights for fruitive gain, and although they may have ulcers or indigestion,\nthey are satisfied with practically no food; they are simply absorbed in\n\nr\n\nworking hard day and night for the benefit of illusory masters. Ignorant of\ntheir real master, the foolish workers waste their .valuable time serving\nmammon. Unfortunately, they never surrender to the supreme master of\nall masters, nor do they take time to hear of Him from the proper sources.\nThe swine who eat the soil do not care to· accept sweetmeats made of sugar\nand ghee. Similarly, the foolish worker will untiringly continue to hear of\n\n.·.··11\n. .,\n\n··j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0426": "384\n\nBhagavad-g]ta As It Is\n\n[Ch. 7\n\nthe sense-enjoyable tidings of the flickering mundane force that moves the\nmaterial world..\n\n(2) Another class of du§krtina, or miscreant, is called the nariidhama, or\n\nthe lowest of mankind. Nara means human being, and adhama means the\nlowest. Out of the 8,400,000 different species of living beings, there are\n\n400,000 human species. Out of these there are numerous lower forms of\n\nhuman life that are mostly uncivilized. The civilized human beings are\nthose who have regulated principles of social, political and religious life.\n\nThose who are socially and politically developed, but who have no religious\n\nprinciples, must be considered nariidhamas. Nor is religion without God\nreligion, because the purpose of following religious principles is to know\n\nthe Supreme Truth and man's relation with Him. In the Gitii the Person­\n\nality of Godhead clearly states that there is no authority above Him and\nthat He is the Supreme Truth. The civilized form of human life is meant\n\nfor man's reviving the· lost consciousness of his eternal relation with the\nSupreme Truth, the Personality of Godhead Sri Kr�IJ.a, who is all-powerful.\n\nWhoever loses this chance is classified as a nariidhama. We get information\nfrom revealed scriptures that when the baby is in the mother's womb (an\n\nextremely uncomfortable situation) he prays to God for deliverance and\n\npromises to worship Him alone as soon as he gets out. To pray to God\nwhen he is in difficulty is a natural instinct in every living being because he\n\nis eternally related with God. But after his deliverance, the child forgets\nthe difficulties of birth and forgets his deliverer also, being influenced by\n\nmiiyii, the illusory energy.\n\n. It is the duty of the guardians of children to revive the divine conscious­\n\nness dormant in them. The ten processes of reformatory ceremonies, as\nenjoined in the Manu-smrti, which is the guide to religious principles, are\n\nmeant for reviving God consciousness in the system of varr-iisrama. How­\n\never, no process is strictly followed now in any part of the world, and there­\n\nfore 99.9 percent of the population is Tiariidhama.\n\nWhen the whole population becomes nariidhama, naturally all their so­\n\ncalled education is made null and void by the all-powerful energy of physi­\n\ncal nature. According to the standard of the Gitii, a learned man is he who\n\nsees on equal terms the learned briihmar-a, the dog, the cow, the elephant\n\nand the dog-eater. That is the vision of a true devotee. Sri Nityananda\nPrabhu, who is the incarnation of Godhead as divine master, delivered the\n\ntypical nariidhamas, the brothers J agai and Madhai, and showed how the\n\nmercy of a real devotee is bestowed upon the lowest of mankind. So the\nnariidhama who is condemned by the Personality of Godhead can again\n\nrevive his spiritual consciousness only by the mercy of a devotee.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0427": "Text 15)\n\nKnowledge of the Absolute\n\n385\n\nSri Caitanya Mahaprabhu, in propagating the bhiigavata-dharma or activities of the devotees, has recommended that people submissively hear the\nmessage of the Personality of Godhead. The essence of this message is\nBhagavad-gitii. The lowest amongst human beings can be delivered by this\nsubmissive hearing process only, but unfortunately they even deny giving\nan aural reception to these messages, and what to speak of surrendering to\nthe will of the Supreme Lord? Nariidhamas, or the lowest of mankind, will\nfully neglect the prime duty of the human being\n\n(3) The next class of du�krtina is called miiyayiipahrta-jniina, or those\npersons whose erudite knowledge has been nullified by the influence of\nillusory material energy. They are mostly very learned fellows-great philosophers, poets, literati, scientists, etc.-but the illusory energy misguides\nthem, and therefore they disobey the Supreme Lord.\nThere are a great number of miiyayiipahrta-jniinas at the present moment,\n\nI\n\neven amongst the scholars of the Gitii. In the Gitii, in plain and simple language, it is stated that Sri Kr�va is the Supreme Personality of Godhead.\nThere is none equal to or greater than Him. He is mentioned as the father\nof Brahma, the original father of all human beings. In fact, Sri Kr�va is said\nto be not only the father of Brahma but also the father of all species of life.\nHe is the root of the impersonal Brahman and Paramatma; the Supersoul\nin every entity is His plenary portion. He is the fountainhead of everything,\nand everyone is advised to surrender unto His lotus feet. Despite all these\nclear statements, the miiyayiipahrta-jniina deride the Personality of the\nSupreme Lord and consider Him merely another human being. They do\nnot know that the blessed form of human life is designed after the eternal\nand transcendental feature of the Supreme Lord.\nAll the unauthorized interpretations of the Gitii by the class of\n\nmayayiipahrta-jiiiina, outside the purview of the paramparii system, are so\nmany stumbling blocks in the path of spiritual understanding. The deluded\ninterpreters do not surrender unto the lotus feet of Sri Kr�va, nor do\nthey teach others to follow this principle.\n\n(4) The last class of du§krtina is called iisuram b(liivam iisrita, or those of\ndemonic principles. This class is openly atheistic. Some of them argue that\nthe Supreme Lord can never descend upon this material world, but they\nare unable to give any tangible reasons as to why not. There are others who\nmake Him subordinate to the impersonal feature, although the opposite\nis declared in the Gitii. Envious of the Supreme Personality of Godhead,\nthe atheist will present a number of illicit incarnations manufactured in the\nfactory of his brain. Such persons whose very principle of life is to decry\n\nthe Personality of Godhead cannot surrender unto the lotus feet of Sri\nKr�l)a.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0428": "[Ch. 7\n\nBhagavad-gita As It Is\n\n386\n\nSri Yamunacarya Alhandru of South India said, \"0 my Lord! You are\n\nunknowable to persons involved with atheistic principles despite Your\n\nuncommon qualities, features, and activities and despite Your personality\n\nbeing confirmed by all the revealed scriptures in the quality of goodness,\n\nand despite Your being acknowledged by the famous authorities renowned\nfor their depth of knowledge in the transcendental science and situated\nin the godly qualities.\"\n\nTherefore, (l) grossly foolish persons, (2) the lQwest of mankind,\n(3) the deluded speculators, and (4) the professed atheists, as above\nmentioned, never surrender unto the lotus feet of the Personality of\n\nGodhead in spite of all scriptural and authoritative advice.\n\nTEXT\n\n16\n\n:qfch:TT � lfi �: �;r)s� I\n3TRf1 �� � :q lffif�ll II� �II\ncatur-vidhii bhajante miim\njanii[t sukrtino 'rjuna\narto jijniisur arthiirthi\njniini ca bharatar§abha\nc atur -v idhii[t- four\n\nkinds of; bhajan te- render services; miim- unto Me;\n\njanii[t-persons; suk rtina[t those who are pious; arjuna-0 Arjuna; iirta[t-\n\nthe distressed; jijniisu[t\n\n-\n\nthe inquisitive; artha-arthi-one who desires mate­\n\nrial gain; jniini one who knows things as they are; ca-also ; bharatar§abha\n-\n\n-0 great one amongst the descendants of Bharata\n\n.\n\nTRANSLATION\n0 best among the Bharatas [ Arjuna], four kinds of pious men render\n\ndevotional service unto Me-the distressed, the desirer of wealth, the\ninquisitive, and he who is searching for knowledge of the Absolute.\nPURPORT\n\nUnlike the miscreants, these are adherents of the regulative principles\n\nof the scriptures, and they are called sukrtina, or those who obey the rules\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0429": "Knowledge of the Absolute\n\nText 16]\n\n387\n\nand regulations of scriptures, the moral and social laws, and are, more or\nless, devoted to the Supreme Lord. Out of these there are four classes of\n\nmen-those who are sometimes distressed, those who are in need of money,\nthose who are sometimes inquisitive, and those who are sometimes search­\n\ning after knowledge of the Absolute Truth. These persons come to the\nSupreme Lord for devotional service under different conditions. These are\nnot pure devotees because they have some aspiration to fulfill in exchange\nfor devotional service. Pure devotional service is without aspiration and\nwithout desire for material profit. The Bhakti-rasiimrta-sindhu defines\npure devotion thus:\n\nan yiibhilii§itiisiln yam jniina-karmiid y-aniivrtam\niinukulyena krfpiinusilanam bhaktir uttamii.\n\"One should render transcendental loving service to the Supreme Lord\nK.r�J;la favorably and without desire for material profit or gain through\nfruitive activities or philosophical speculation. That is called pure devotional service.\"\nWhen these four kinds of persons come to the Supreme Lord for devotional service and are completely purified by the association of a pure\ndevotee, they also become pure devotees. As far as the miscreants are\nconcerned, for them devotional service is very difficult because their lives\nare selfish, irregular and without spiritual goals..But even some of them, by\nchance, when they come in contact with a pure devotee, also become pure\ndevotees.\nThose who are always busy with fruitive activities come to the Lord in\nmaterial distress and at that time associate with pure devotees and become,\nin their distress, devotees of the Lord. Those who are simply frustrated\nalso come sometimes to associate with the pure devotees and become\ninquisitive to know about God. Similarly, when the dry philosophers are\nfrustrated in every field of knowledge, they sometimes want to learn of\nGod, and they come to the Supreme Lord to render devotional service and\nthus transcend knowledge of the impersonal Brahman and the localized\nParamatma and come to the personal conception of Godhead by the grace\nof the Supreme Lord or His pure devotee. On the whole, when the distressed, the inquisitive, the seekers of knowledge, and those who are in\nneed of money are free from all material desires, and when they fully\nunderstand that material remuneration has nothing to do with spiritual\nimprovement, they become pure devotees. As long as such a purified stage\nis not attained, devotees in transcendental service to the Lord are tajnted\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0430": "Bhagavad-glta As It Is\n\n388\n\n[Ch. 7\n\nwith fruitive activities, and they search after mundane knowledge, etc.\nSo one has to transcend all this before one can come to the stage of pure\ndevotional service.\n\nTEXT 17\n\n·\n\n'ij-qi � ��� ���Rtifct�QI� I\nm) ��rf;r;its�$rt ij\"��fW;r: llt\\Sfl\nte§iirh jiiiini nitya-yukta\neka-bhaktir viSi§yate\npriyo hi jiiiinino' tyartham\naham sa ca mama priya�\n\nte§iim-out of them;jiiiini-one in full knowledge; nitya-yukta�-always\n\nengaged; eka-only one; bhakt�-devotional service; visi§yate- especially;\n\npriya�- very dear; hi- certainly; jiiiinina�\n\n-\n\nperson in knowledge; atyartham\n\nhighly; aham-1 am; sa�-he; ca-also; mama-Mine;priya� -dear.\n\nTRANSLATION\nOf these, the wise one who is in full knowledge in union with Me\nthrough pure devotional service is the best. For I am very dear to him, and\nhe is dear to Me.\nPURPORT\nFree from all contaminations of material desires, the distressed, the\ninquisitive, the penniless, and the seeker after supreme knowledge can all\nbecome pure devotees. But out of them, he who is in knowledge of the\nAbsolute Truth and free from all material desires becomes a really pure\ndevotee of the Lord. And of the four orders, the devotee who is in full\nknowledge and is at the same time engaged in devotional service is, the\nLord says, the best. By searching after knowledge one realizes that his self\nis different from his material body, and when further advanced he comes\nto the knowledge of impersonal Brahman and Paramatma. When one is\nfully purified, he realizes that his constitutional position is to be the\neternal servant of God. So by association with pure devotees, the inquisitive, th6 distressed, the seeker after material amelioration and the man in\nknowledge, aU become themselves pure. But in the preparatory stage, the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0431": "Knowledge of the Absolute\n\nText 18)\n\n389\n\nman who is in full knowledge of the Supreme Lord and is at the same time\nexecuting devotional service is very dear to the Lord. He who is situated\nin pure knowledge of the transcendence of the Supreme Personality of\nGod is so protected in devotional service that material contaminations cannot touch him.\n\nTEXT 18\n\n_s. �\"'\n\nn.\n\n�: �ct �q� �AI �€41�4'(€4 l{ � I\n�\n\n\"'\n\n�: � ft: 9>'ffil�4'tr ���€4 1�'14'lt tffif� ����II\nudiirii� saroa evaite\n\njiiiini tv iitmaiva me matam\niisthita� sa hi y uktiitmii\nmiim eviinuttamiirh gatim\n\nudiirii�--magnanimous; saroe-all; eva-certainly; ete-these; jiiiini-one\n\nwho is in knowledge; tu-but; iitmii eva-just like Myself; me-Mine; matam\n\n-opinion; iisthita�-situated; s a�-h e; hi-certainly; yukta-iitmii-engaged\n\nin devotional service; miim-unto, Me;\n\neva-certainly; anuttamiim-the\n\nhighest goal; gatim-destination.\nTRANSLATION\n\nAll these devotees are undoubtedly magnanimous souls, but he who is\nsi tuated in knowledge of Me I consider verily to dwell in Me. Being engaged\nin My transcendental service, he attains Me.\nPURPORT\nIt is not that other devotees who are less complete in knowledge are not\ndear to the Lord. The Lord says that all are magnanimous because anyone\n\nwho comes to the Lord for any purpose is called a mahiitmii or great soul.\n\nThe devotees who want some benefit out of devotional service are accepted\nby the Lord because there is an exchange of affection. Out of affection\nthey ask the Lord for some material benefit, and when they get it they\nbecome so satisfied that they also advance in devotional service. But the\ndevotee in full knowledge is considered to be very dear to the Lord because\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0432": "Bhagavad-glta As It Is\n\n390\n\n[Ch. 7.\n\nhis only purpose is to serve the Supreme Lord with love and devotion.\nSuch a devotee cannot live a second without contacting or serving the\nSupreme Lord. Similarly, the Supreme Lord is very fond of His devotee\nand cannot be separ ated from him.\n\nIn the Srimad-Bhiigavatam (9.4.57), the Lord says:\n\naham bhakta-pariidhino hy asvatantra iva dvija\n\nsiidhubhir grasta-hrdayo bhaktair bhakta-jana\"priya�\n\n\"The devotees are always in My heart, and I am always in the heart of the\ndevotees. The devotee does not know anything beyond Me, and I also\ncannot forget the devotee. There is a very intimate relationship between\nMe and the pure devotees. Pure devotees in full knowledge are never out of\nspiritual t ouch, and therefore they are very much dear to Me.\"\"\n\nTEXT 19\n\niiFf �'«� l+ikt �erRrt �� I\n\ner�: ('tftf'l� �11�rro �: llt�ll\nbahuniim j anmaniim ante\n\njiiiinaviin miim prapadyate\n\nviisudeva� sarvam iti\n\nsa mahiitmii sudurlabha�\n\nbahuniim-many; janm aniim-births; ante-after; jiiiinaviin-he possessing knowledge; miim-unto Me; pra padyate-surrend e r s; viisudeva�-cause\nof\n\nall\n\ncauses; sarvam-all; iti-t hus ; sa�-such; mah atm a- g rea t\n\nsudurlabha�-very\n\nsoul;\n\nrare.\n\nTRANSLATION\nAfter many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such\na great soul is very rare.\n\nPURPORT\nThe living entity, while executing devotional service or t ranscendental\nrituals after many, many b irths, may actually become situated in transcetJ.dental pure knowledge that the Supreme Personality of Godhead is the\nultimate goal of spiritual realization. In the beginning of spiritual realiza-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0433": "Knowledge of the Absolute\n\nText 20\n\n391\n\ntion, while one is trying to give up one's attachment to materialism, there\n\nis some leaning towards impersonalism, but when one is further advanced\n\nhe can understand that there are activities in the spiritual life and that these\nactivities constitute devotional service. Realizing this, he becomes attached\n\nto the Supreme Personality of Godhead and surrenders to Him. At such a\ntime one can understand that Lord Sri Kr��a's mercy is everything, that He\nis the cause of all causes and that this material manifestation is not inde­\n\npendent from Him. He realizes the material world to be a perverted reflec­\n\ntion of spiritual variegatedness and realizes that in everything there is a\n\nrelationship with the Supreme Lord Kr��a. Thus he thinks of everything\n\nin relation to Vasudeva, or Sri Kr��a. Such a universal vision of Vasudeva\n\nprecipitates one's full surrender to the Supreme Lord Sri Kr��a as the\nhighest goal. Such surrendered_ great souls are very rare.\n\nThis verse is very nicely explained in the Third Chapter of Svetiisvatara\n\nUpan�ad: \"In this body there are powers of speaking, of seeing, of hearing,\n\nof mental activities, etc. But these are not important if not related to the\n\nSupreme Lord. And because Vasudeva is all-pervading and everything is\nVasudeva, the devotee surrenders in full knowledge.\" (Cf. Bhagavad-gitii\n\n7.17 and 11.40)\n\nTEXT 20\n\ni!fil���t��n;rr: sr�s q�Cfij\"H 1\n..\n\nij � (;t4+4+4�5t'!)�l�:� ll�o It\nkiimais tais tair hrta-jiiiinii[l,\nprapadyante 'nya-devatii[l,\ntam tam niyamam iisthiiya\nprakrtyii niyatii[l, svayii\n\nlt:amai[l,-by desires; tai[l,-by those; tai[l,�.by those; hrta-distorted;\njiiiinii[l,-knowledge; prapadyante-surrender; anya-other; devatii[l,-demigods; tam-that; tam-that; niyamam-rules; iisthaya-following; prakrtyii\n-by nature; niyatii�-controlled; svajii-by their own.\n\nTRANSLATION\nThose whose minds are distorted by material desires surrender unto\ndemigods and follow the particular rules and regulations of worship accord·\n\ning to their own natures.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0434": "Bhagavad-glta As It Is\n\n392\n\n(Ch. 7\n\nPURPORT\nThose who are freed from all material contaminations surrender unto\nthe Supreme Lord and engage in His devotional service. As long as the\nmaterial contamination is not completely washed off, they are by nature\nnondevotees. But even those who have material desires and who resort to\nthe Supreme Lord are not so much attracted by external nature; because of\napproaching the right goal, they soon become free from all material lust.\nIn the Srimad-Bhiigavatam it is recommended that whether one is free\nfrom all material desires, or is full of material desires, or desires liberation\nfrom material contamination, or is a pure devotee and has no desire for\nmaterial sense gratification, he should in all cases surrender to Vasudeva\nand worship Him.\nIt is said in the Bhiigavatam that less intelligent people who have lost\ntheir spiritual sense take shelter of demigods for immediate fulfillment of\nmaterial desires. Generally, such people do not go to the Supreme Personality of Godhead, because they are in particular modes of nature (ignorance\nand passion) and therefore worship various demigods. Following the rules\nand regulations of worship, they are satisfied. The worshipers of demigods\nare motivated by small desires and do not know how to reach the\nsupreme goal, but a devotee of the Supreme Lord is not misguided. Because in Vedic literature there are recommendations for worshiping different gods for different purposes (e.g., a diseased man is recommended\nto worship the sun), those who are not devotees of the Lord think that for\ncertain purposes demigods are better than the Supreme Lord. But a pure\ndevotee knows that the Supreme Lord Kr�pa is the master of all. In the\n\nCaitanya-caritiimrta it is said that only the Supreme Personality of God­\n\nhead, Kr�pa, is master and a ll others are servants. Therefore a pure devotee\nnever goes to demigods for satisfaction of his material needs. He depends\non the Supreme Lord. And the pure devotee is satisfied with whatever He\ngives.\n\nTEXT 21\nie\n''\n\n� m- � � � �: �4:� I �dfll'@(d I\n� ij�l*t�i �����+�(4( llt(tll\nyo yo yiim yiim tanum bhaktafl\nsraddhayiircitum icchati\ntasya tasyiicalam sraddhiim\ntiim eva vidadhiimy aham\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0435": "Text 21)\n\nKnowledge of the Absolute\n\n393.\n\nya[l-that; ya[l-that; yam-which; yam-which; tanum-form of the\ndemigods; bhakta[l-devotee; sraddhaya-with faith;arcitum-to worship;\nicchati-desires; tasya-of that; tasya-of that; acalam-steady; sraddhamfaith; tam-him; eva-surely; vidadhiimi-give; aham-I.\nTRANSLATION\nI am in everyone's heart as the Supersoul. As soon as one desires to\nworshi p the demigods, I make his faith steady so that he can devote himself to some particular deity.\n\nPURPORT\nGod has given independence to everyone; therefore, if a person desires\nto have material enjoyment and wants very sincerely to have such facilities\nfrom the material demigods, the Supreme Lord, as Supersoul in everyone's\nheart, understands and gives facilities to such persons. As the supreme\nfather of all living entities, He does not interfere with their independence,\nbut gives all facilities so that they can fulfill their material desires. Some\nmay ask why the all-powerful God gives facilities to the living entities for\nenjoying this material world and so lets them fall into the trap of the\nillusory energy. The answer is that if the Supreme Lord as Supersoul does\nnot give such facilities, then there is no meaning to independence. Therefore He gives everyone full independence-whatever one likes-but His\nultimate instruction we find jn the Bhagavad-gitii: man should give up all\nother engagements and fully surrender unto Him. That will make man\nhappy.\n·Both the living entity and the demigods are subordinate to the will of\nthe Supreme Personality of Godhead; therefore the living entity cannot\nworship the demigod by his own desire, nor can the demigod bestow any\nbenediction without the supreme will. As it is said, not a blade of grass\nmoves without the will of the Supreme Personality of Godhead. Generally,\npersons who are distressed in the material world go to the demigods, as\n\nthey are advised in the Vedic literature. A person wanting some particular\nthing may worship such and such a demigod. For example, a diseased\nperson is recommended to worship the sun-god; a person wanting education may worship the goddess of learning, Sarasvati; and a person wanting\na beautiful wife may worship the goddess Uma, the wife of Lord Siva. In\n\nthis way there are recommendations in the siistras (Vedic scriptures) for\ndifferent modes of worship of different demigods. And because a particular\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0436": ".• .. ·. ·\n\n[Ch. 7\n\nBhagavad-gita As It Is\n\n394\n\nliving entity wants to enjoy a particular material facility, the Lord inspires\nhim with a strong desire to achieve that benediction from that particular\ndemigod, and so he successfully receives the benediction. The particular\nmode of the devotional attitude of the living ent:ty toward a particular\ntype of demigod is also arranged by the Supremt Lord. The demigods\ncannot infuse the living entities with such an affimty, but because He is\nthe Supreme Lord or the Supersoul who is present in the heart of all living\nentities, Kr�Q.a gives impetus to man to worship certain demigods. The\ndemigods are a ctually different parts of the universal body of the Supreme\nLord; therefore they have no independence. In the Vedic literature\n\n(Taittiriya Upani§ad, First Anuvaka) it is stated: \"The Supreme Personality\nof Godhead as Supersoul is also present within the heart of the demigod;\ntherefore He arranges through the demigod to fulfill the desire of the\nliving entity. But both the demigod and the living entity are dependent on\nthe supreme will. They are not independent.\"\nTEXT 22\n\n� ij� �T ����I\n\n�ll� � ijij: ctillW� Nft�nf;� 11 ��II\nsa taya sraddhaya yuktas\ntasyaradhanam ihate\nlabhate ca tata� kaman\nmayaiva vihitan hi tan\n\nsafl -h e;\n\ntaya- with\n\nthat; s raddh a ya- with\n\nfaith; yu ktafl - endowed;\n\naradhana m - wor ship ; ih at e - seeks ; labhate-obtains ; ca- a nd ;\ntata[l - from which; kama n - desir es ; maya-by Me; eva-alone; vihitiintas ya- his ;\n\nregulated; hi- for; tan- th o se.\n\nTRANSLATION\nEndowed with such a faith, he seeks favors of a particular demigod and\nobtains his desires. But in actuality these benefits are bestowed by Me\nalone.\n\nPURPORT\n\nThe demigods cannot award benediction to the devotees without the\npermission of the Supreme Lord. T}:te living entity may forget that every·\nthing is the property of the Supreme Lord, but the demigods do not forget. So the worship of demigods and achievement of' desired results are not\n\nI\nI\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0437": "Knowledge of the Absolute\n\nText 23]\n\n395·\n\ndue to the demigods but to the Supreme Personality of Godhead, by\narrangement. The less intelligent living entity does not know this, and\ntherefore he foolishly goes to the demigods for some benefit. But the\npure devotee, when in need of something, prays only to the Supreme\nLord. Asking for material benefit, however, is not a sign of a pure devotee.\nA living entity goes to the demigods usually because he is mad to fulfill his\nlust. This happens when something undue is desired by the living entity,\nand the Lord Himself does not fulfill the desire. In the Caitanya-caritiimrta\nit is said that one who worships the Supreme Lord and at the same time\ndesires material enjoyment is contradictory in his desires. Devotional service of the Supreme Lord and the worship of a demigod cannot be on the\nsame platform because worship of a demigod is material and devotional\nservice to the Supreme Lord is completely spiritual.\n\nFor the living entity who desires to return to Godhead, material desires\n\nare impediments. A pure devotee of the Lord is therefore not awarded the\nmaterial benefits desired by less intelligent living entities who prefer to\nworship demigods of the material world rather than engage in devotional\nservice of the Supreme Lord.\n\nTEXT 23\n\n'\"'\n\n�Cl� �·�\n�'i I ij\"Ai'.4('!01(!q+4l!J� I\n) __; n:rt �ij +4\"A'ffi I � +4llfiff II�� II\n:t •\n\n5\n\nantavat tu phalam te§iirh\ntad bhavaty alpa-medhasiim\ndeviin deva-yajo yiinti\nmad-bhaktii yiinti miim api\n\nantavat tu-limited and temporary; phalam-fruits; t e§ am- their; tatthat; bhavati- becomes ; alpa-medhasam-of those of small intelligence;\ndeviin-demigods' planets; deva-yajafl-worshipers of demigods; yiintiachieve; mat-My; bhaktiifl-devotees; yanti-attain; miim-unto Me; apisurely.\n\nTRANSLATION\nMen of small intelligence worship the demigods, and their fruits are\nlimited and temporary. Those who worship the demigods go to the planets\nof the demigods, but My devotees ultimately reach My supreme planet.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0438": "396\n\nBhagavad-glta As It Is\n\n[Ch. 7.\n\nPURPORT\nSome commentators on the Gitii say that one who worships a demigod\ncan reach the Supreme Lord, but here it is clearly stated that the worshipers\nof demigods go to the different planetary systems where various demigods\nare situated, just as a worshiper of the sun achieves the sun or a worshiper\nof the demigod of the moon achieves the moon. Similarly, if anyone wants\nto worship a demigod like lndra, he can attain that particular god's planet.\nIt is not that everyone, regardless of whatever demigod is worshiped, will\nreach the Supreme Personality of Godhead. That is denied here, for it is\nclearly stated that the worshipers of demigods go to different planets in\nthe material world, but the devotee of the Supreme Lord goes directly to\nthe supreme planet of the Personality of Godhead.\nHere the point may be raised that if the demigods are different parts of\nthe body of the Supreme Lord, then the same end should be achieved by\nworshiping them. However, worshipers of the demigods are less intelligent\nbecause they don't know to what part of the body food must be supplied.\nSome of them are so foolish that they claim that there are many parts and\nmany ways to supply food. This isn't very sanguine. Can anyone supply\nfood to the body through the ears or eyes? They do not know that these\ndemigods are different parts of the universal body of the Supreme Lord,\nand in their ignorance they believe that each and every demigod is a separate God and a competitor of the Supreme Lord.\nNot only are demigods parts of the Supreme Lord, but ordinary living\n\nentities are also. In the Srimad-Bhiigavatam it is stated that the briihmap,as\n\nare the head of the Supreme Lord, thek� at riy as are the arms, etc., and that\nall serve different functions. Regardless of the situation, if one knows that\nboth the demigods and himself are part and parcel of the Supreme Lord,\nhis knowledge is perfect. But if he does not understand this, he achieves\ndifferent planets where the demigods reside. This is not the same destination the devotee reaches.\nThe results achieved by the demigods' benedictions are perishable\nbecause within this material world the planets, the demigods and their\nworshipers are all perishable. Therefore it is clearly stated in this verse that\nall results achieved by worshiping demigods are perishable, and therefore\nsuch worship is performed by the less intelligent living entity. Because the\npure devotee engaged in Kr�!la consciousness in devotional service of the\nSupreme Lord achieves eternal blissful existence that is full of knowledge,\nhis achievements and those of the common worshiper of the demigods are\ndifferent. The Supreme Lord is unlimited; His favor is unlimited; His mercy\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0439": "397\n\nKnowledge of the Absolute\n\nText 24]\n\nis unlimited. Therefore the mercy of the Supreme Lord upon His pure\ndevotees is unlimited.\n\nTEXT 24\n.\n\n.\n\n,...,\n\n....\n\n31o� olfl�l':r'51 W:'l;:ij lfT�:['l: I\n\nqt +f�r;{rijf l{l{TO'l�q�:ql{� 11��11\navyaktarh vyaktim iipannarh\nmanyante miim abuddhaya�\npararh bhiivam ajiinanto\nmamiivyayam anuttamam\navyak tam- nonmanifested;\n\nvyak tim- personality; iip annam - achieved;\n\nmanyante- think; miim-unto Me; ab uddhaya [l-less intelligent persons;\nparam-supreme; bhiivam-state of being; ajiina n ta [l- without knowing;\n\nmama-My; avyayam-imperishable; anuttamam-the finest.\n\n·\n\nTRANSLATION\nUnintelligent men, who know Me not, think that I have assumed this\nform and personality. Due to their small knowledge, they do not know My\nhigher nature, which is changeless and supreme.\nPURPORT\nThose who are worshipers of demigods have been described as less intelligent persons, and here the impersonalists are similarly described. Lord\n'•\n\nKr��a in His personal form is here speaking before Arjuna, and still, due to\nignorance, impersonalists argue that the Supreme Lord ultimately has no\nform. Yamunadi.rya, a great devotee of the Lord in the disciplic succession\nfrom Ramanujacarya, has written two very appropriate verses in this connection. He says, \"My dear Lord, devotees like Vyasadeva and Narada\nknow You to be the Personality of Godhead. By understanding different\nVedic literatures, one can come to know Your characteristics, Your form\nand Your a ctivities, and one can thus understand that You are the Supreme\nPersonality of Godhead. But those who are in the modes of passion and\nignorance, the demons, the nondevotees, cannot understand You. They\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0440": "398\n\nBhagavad-glta As It Is\n\n[Ch. 7\n\nare unable to understand You. However expert such nondevotees may be\n\nin discussing Vedanta and the Upaniljads and other Vedic literatures, it is\n\nnot possible for them to understand the Personality of Godhead.\"\n\nIn the Brahma-sarhhita it is stated that the Personality of Godhead\n\ncannot be understood simply by study of the Vedanta literature. Only by\n\nthe mercy of the Supreme Lord can the Personality of the Supreme be\nknown. Therefore in this verse it is clearly stated that not only the worshipers of the demigods are less intelligent, but those nondevotees who are\n\nengaged in Vedanta and speculation on Vedic literature without any tinge\nof true Kr�9a consciousness are also less intelligent, and for them it is not\npossible to understand God's personal nature. Persons who are under the\nimpression that the Absolute Truth is impersonal are described as asuras,\n\nwhich means one who does not know the ultimate feature of the Absolute\n\nTruth. In the Srimad-Bhiigavatam it is stated that supreme realization\nbegins from the impersonal Brahman and then rises to the localized Super­\n\nsoul-but the ultimate word in the Absolute Truth is the Personality of\nGodhead. Modern impersonalists are still less intelligent, for they do not\n\neven follow their great predecessor, Sankaracarya, who has specifically\n\nstated that Kr�9a is the Supreme Personality of Godhead. Impersonalists,\ntherefore, not knowing the Supreme Truth, think Kr�9a to be only the son\n\nof Devaki' and Vasudeva, or a prince, or a powerful living entity. This is also\ncondemned in Bhagavad-gita: \"Only the fools regard Me as an ordinary\n\nperson.\" The fact is that no one can understand Kr�pa without rendering\ndevotional service and without developing Kr�f.la consciousness. The Gita\nconfirms this.\n\nOne cannot understand the Supreme Personality of Godhead, Kr�f.la, or\nHis form, quality or name simply by mental speculation or by discussing\nVedic literature. One must understand Him by devotional service. When\none is fully engaged in Kr�9a consciousness, beginning by chanting the\nmahamantra-Hare K�9a, Hare Kr�f.la, Kr�9a Kr�f.la, Hare Hare/Hare Rama,\n\nHare Rama, Rama Rama, Hare Hare-then only can one understand the\n\nSupreme Personality of Godhead. Nondevotee impersonalists think that\n\nKr�9a has a body made of this material nature and that all His activities,\nHis form and everything, are mayii. These impersonalists are known as\n\nMayavad1. They do not know the ultimate truth.\n\nThe twentieth verse clearly states: \"Those who are blinded by lusty\n\ndesires surrender unto the different demigods.\" It is accepted that besides\nthe Supreme Personality of Godhead, there are demigods who have their\ndifferent planets (Bg. 7.23 ) , and the Lord also has a planet. It is also stated\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0441": "Knowl�dge of the Absolute\n\nText 25]\n\n399\n\nthat the worshipers of the demigods go to the different planets of the demigods, and those who are devotees of Lord Kr�tla go to the Kr�tlaloka\nplanet. Although this is clearly stated, the foolish impersonalists still maintain that the Lord is formless and that these forms are impositions. From\nthe study of the Gitii does it appear that the demigods and their abodes\nare impersonal? Clearly, neither the demigods nor Kr�p.a, the Supreme\nPersonality of Godhead, are impersonal. They are all persons; Lord Kr�tla\nis the Supreme Personality of Godhead, and He has His own planet, and\nthe demigods have theirs.\nTherefore the monistic contention that ultimate truth is formless and\nthat form is imposed does not hold true. It is clearly stated here that it is\nnot imposed. From the Gitii we can clearly understand that the forms of\nthe demigods and the form of the Supreme Lord are simultaneously existing and that Lord Kr�p.a is sac-cid-iinanda, eternal blissful knowledge. The\n\nVedas also confirm that the Supreme Absolute Truth is iinandamaya, or\nfull of blissful pleasure, and that He is abhyiisiit, by nature the reservoir of\nunlimited auspicious qualities. And in the Gitii the Lord says that although\nHe is aja (unborn), He still appears. These are the facts that we should\nunderstand from the Gitii. We cannot understand how the Supreme Personality of Godhead can be impersonal; the imposition theory of the impersonalist monist is false as far as the statements of the Gitii are concerned.\nIt is clear herein that the Supreme Absolute Truth, Lord Kr�J;la, has both\nform and personality.\n\nTEXT 25\n<:'\n\n�\n;:rT{ 3f�T�: «�� �llfiiTtrT«JJT�:\nI\n•\n\n�its;;f;rr�r;nm �)if lffl{�Jiolf�l{ ������\nniiharh prakiisa� sarvasya\nyoga-miiyii-samavrta�\nmiiflho 'yam niibhijiiniiti\nloko miim ajam avyayam\nna- nor; aham- I; prakiisa�- manifest; sarvasya- to everyone; yoga-maya\n\n-internal potency; samiivrta�- covered; m ii flha�- foolish ; ayam- th is; na­\n\nnot; abhijiiniiti-can understand; loka�- su c h less int elligent persons; miimMe; ajam-unborn; avyayam\n\n-\n\nine xh aust ib l e.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0442": "400\n\nBhagavad-gita As It Is\n\n[Ch. 7.\n\nTRANSLATION\nI am never manifest to the foolish and unintelligent. For them I am\ncovered by My eternal creative potency [yoga-maya]; and so the deluded\nworld knows Me not, who am unborn and infallible.\nPURPORT\nIt may be argued that since Kr�J;la was present on this earth and was\n\nvisible to everyone, then why isn't He manifest to everyone now? But\n\nactually He was not manifest to everyone. When Kr�J;la was present there\n\nwere only a few people who could understand Him to be the Supreme\n\nPersonality of Godhead. In the assembly of Kurus, when SiSupala spoke\n\nagainst Kr�J;la being elected president of the assembly, Bhi�ma supported\nHim and proclaimed Him to be the Supreme God. Similarly, the Pap.�avas\n\nand a few others knew that He was the Supreme, but not everyone. He\n\nwas not revealed to the nondevotees and the common man. Therefore\n\nin the Gitii Kr�J;la says that but for His pure devotees, all men consider\nHim to be like themselves. He was manifest only to His devotees as the\n\nreservoir of all pleasure. But to others, to unintelligent nondevotees, He\nwas covered by His eternal potency.\n\nIn the prayers of Kunti in the Srimad-Bhiigavatam (1.8.18), it is said\n\nthat the Lord is covered by the curtain of yoga-miiyii and thus ordinary\npeople cannot understand Him. Kunti prays: \"0 my Lord, You are the\n\nmaintainer of the entire universe, and devotional service to You is the\n\nhighest religious principle. Therefore, I pray that You will also maintain\n\nme. Your transcendental form is covered by the yoga-miiyii. The brahma­\n\njyoti is the covering of the internal potency. May You kindly remove this\nglowing effulgence that impedes my seeing Your sac-cid-iinanda-vigraha,\nYour eternal form of bliss and knowledge.\"\n\nThis yoga-miiyii curtain is also mentioned in the Fifteenth Chapter of\n\nthe Gitii. The Supreme Personality of Godhead in His transcendental form\n\nof bliss and knowledge is covered by the eternal potency of brahmajyoti,\n\nand the less intelligent impersonalists cannot see the Supreme on this\n\naccount. Also in the S rimad-Bhiigavatam (10 .14. 7) there is this prayer by\n\nBrahma: \"0 Supreme Personality of Godhead, 0 Supersoul, 0 master of all\n\nmystery, who can calculate Your potency and pastimes in this world?\n\nYou are always expanding Your eternal potency, and therefore no one can\n\nunderstand You. Learned scientists and learned scholars can examine the\n\natomic constitution of the material world or even the planets, but still\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0443": "Text 26]\n\nKnowledge of the Absolute\n\n401.\n\nthey are unable to calculate Your energy and potency, although You are\npresent before them.\" The Supreme Personality of Godhead, Lord Kr�pa,\n\nis not only unborn, but He is avyaya, inexhaustible. His eternal form is bliss\n\nand knowledge, and His energies are all inexhaustible.\n\nTEXT\n\n26\n\nit�t ij'lfflRfTFr tr�1frwrTFr �r�;r 1\nllfiritrrfor � \"{<:n� ltt G �� ;r ��;r II � � I I\nvediiharh samatitiini\nvartamiiniini ciirjuna\nbhav�yar-i ca bhiitiini\nmiirh tu veda na kascana\nveda-know; aham-I; sama-equally; atitiini-past; vartamiiniini-present; ca-and; arjuna-0 Arjuna; bhavi�yiir-i-future; ca-also; bhiitiiniliving entities; miim-Me; tu-but; veda-knows; na-not; kascana-anyone.\nTRANSLATION\n0 .Aijuna, as the Supreme Personality of Godhead, I know everything\nthat has happened in the past, all that is happening in the present, and all\nthings that are yet to come. I also know all living entities; but Me no one\nknows.\n\nPURPORT\nHere the question of personality and impersonality is clearly stated.\nIf Kr�pa, the form of the Supreme Personality of Godhead, is considered\nby the impersonalists to be miiyii, to be material, then He would, like the\nliving entity, change His body and forget everything in His past life.\nAnyone with a material body cannot remember his past life, nor can he\nforetell his future life, nor can he predict the outcome of his present life;\ntherefore he cannot know what is happening in past, present and future.\nUnless one is lfberated from material contamination, he cannot know\npast, present and future.\nUnlike the ordinary human being, Lord Kr�pa clearly says that He\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0444": "Bhagavad -gita As It Is\n\n402\n\n[Ch. 7.\n\ncompletely knows what happened in the past, what is happening in the\n\npresent, and what will happen in the future. In the Fourth Chapter we\n\nhave seen that Lord Kr�Q.a remembers instructing Vivasvan, the sun-god,\n\nmillions of years ago. Kr�Q.a knows every living entity because He is\nsituated in every living being's heart as the Supreme Soul. But despite\n\nHis presence in every living entity as Supersoul and His presence beyond\n\nthe material sky, as the Supreme Personality of Godhead, the less intelligent cannot realize Him as the Supreme Person. Certainly the transcen­\n\ndental body of Sri Kr�Q.a is not perishable. He is just like the sun, and\n\nmiiyii. is like the cloud. In the material world we can see that there is the\n\nsun and that there are clouds and different stars and planets. The clouds\n\nmay cover all these in the sky temporarily, but this covering is only\n\napparent to our limited vision. The sun, moon and stars are not actually\n\ncovered. Similarly, mii.yii. cannot cover the Supreme Lord. By His internal\n\npotency He is not manifest to the less intelligent class of men. As it is\n\nstated in the third verse of this chapter, out of millions and millions of\n\nmen, some try to become perfect in this human form of life, and out of\nthousands and thousands of such perfected men, hardly one can under­\n\nstand what Lord Kr�Q.a is. Even if one is perfected by realization of\nimpersonal Brahman or localized Paramatma, he cannot possibly under­\n\nstand the Supreme Personality of Godhead, Sri K�Q.a, without being in\n\nKr�Q.a consciousness.\n\nTEXT 27\n\n�i\"�� Rl{tt.=f +fmf I\n�\"{ijTf'f ifmt �if �fTFij tRij'f II� \\911\nicchii.-dve�a samutthena\ndvandva-mohena bhiirata\nsarva-bhutii.ni sammoharh\nsarge yii.nti parantapa\n\nicchii.-desire; dve�a-hate; samutthena- born; dvandva-duality; mohena\n\n-o vercome; bhii. ra t a-0 scion ofBharata; sarva-all; bhutii.ni-living entities;\n\n·sammoham-into delusion; sarge-in creation; yii.nti-go; parantapa-0\nconquerer of enemies.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0445": "Knowledge of the Absolute\n\nText 28]\n\n403\n\nTRANSLATION\n0 scion of Bharata [ Arjuna], 0 conquerer of the foe, all living entities\nare hom into delusion, overcome by the dualities of desire and hate.\n\nPURPORT\nThe real constitutional position of the living entity is that of subordination to the Supreme Lord, who is pure knowledge. When one is deluded\ninto separation from this pure knowledge, he becomes controlled by\nillusory energy and cannot understand the Supreme Personality of Godhead.\nThe illusory energy is manifested in the duality of desire and hate. Due to\ndesire and hate, the ignorant person wants to become one with the\nSupreme Lord and envies Kr�r;ta as the Supreme Personality of Godhead.\nPure devotees, who are not so deluded or contaminated by desire and\nhate, can understand\n\nthat\n\nLord\n\nSri\n\nKr�r;ta appears by His internal\n\npotencies, but those who are deluded by duality and nescience think that\nthe Supreme Personality of Godhead is created by material energies. This\nis their misfortune. Such deluded persons, symptomatically, ·dwell in\ndualities of dishonor and honor, misery and happiness, woman and man,\ngood and bad, pleasure and pain, etc., thinking, \"This is .my wife; this is\nmy house; I am the master of this house; I am the husband of this wife.\"\nThese are the dualities of delusion. Those who are so deluded by dualities\nare completely foolish and therefore cannot understand the Supreme\nPersonality of Godhead.\n\nTEXT 28\n....\n\n.\n\n.\n\n.\n\n.\n\n�\n\n�'\" �q;:cr;rcr qrq �o:rr;:rr �u�;prll'fr� 1\n\n� (r�m�r +r� lfj �ern ������\nye§iirh tv anta-gatam piipam\njaniiniim pu!lya-karma!liim\nte dvandva-moha-nirmuktii\nbhajante miim dnlha-vratii�\nye§iim- whose; tu- but ; an ta gatam completely eradicated; p iipam sin;\njimiiniim - of the persons; pu !lya�pious; ka rm a!liim- previo us activities;\n-\n\n-\n\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0446": "404\n\nBhagavad-gita As It Is\n\n[Ch. 7 .\n\nte- they; dvandva-duality ; moha-delusion; nirmuktii��free from; bha­\n\njante-worship; miim- Me; dnlha-vratii�- with determination.\nTRANSLATION\n\nPersons who have acted piously in previous liv�s and in this life, whose\nsinful\n\nactions are completely eradicated and who are freed from the\n\nduality of delusion, engage themselves in My service with determination.\nPURPORT\nThose eligible for elevation to the transcendental position are mentioned\nin this verse. For those who are sinful, atheistic, foolish and deceitful, it is\nvery difficult to transcend the duality of desire and hate. Only those who\nhave passed their lives in practicing the regulative principles of religion,\nwho have acted piously and 'have conquered sinful reactions can accept\ndevotional\n\nservice and gradually rise to the pure knowledge of the\n\nSupreme Personality of Godhead. Then, gradually, they can meditate in\ntrance on the Supreme Personality of Godhead. That is the process of\nbeing situated on the spiritual platform. This elevation is possible in Kr�pa\nconsciousness in the association of pure devotees who can deliver one from\ndelusion.\n\nIt is stated in the Srimad-Bhiigavatam that if one actually wants to be\n\nliberated he must render service to the devotees; but one who associates\nwith materialistic people is on the path leading to the darkest region of\nexistence. All the devotees of the Lord traverse this earth just to recover\nthe conditioned souls from their delusion. The impersonalists do not know\nthat forgetting their constitutional position as subordinate to the Supreme\nLord is the greatest violation of God's law. Unless one is reinstated in his\nown constitutional position, it is not possible to understand the Supreme\nPersonality or to be fully engaged in His transcendental loving service with\ndetermination.\n\nTEXT 29\n\n�Hlll�llflilan� llTllTN� �ijpij � I\n\"\n.\n�\n\"\n� i1lf ijrq: 1i��ll�-;;rT�'f �'� :qn��� ������\n\n\"'\n\njarii-mararta-mok§iiya\nmiim iisritya yatanti ye\nte b rahma tad vidu� krtsnam\nadhyiitmarit karma ciikhilam\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0447": "405\n\nKnow ledge of the Absolute\n\nText 29]\n\njara-old age; marazw-death; mok�aya-for the purpose of liberation;\nmiim-unto Me; asritya-taking shelter of; yatanti-endeavor; ye-all those;\nte-such persons; brahma-Brahman; tat-actually that; vidu[l-they know;\nkrtsnam-everything; adhyatmam-transcendental; karma-fruitive activities; ca-also; akhilam-entirely.\nTRANSLATION\nIntelligent persons who are endeavoring for liberation fr om old age and\ndeath take refuge in Me in devotional service. They are actually Brahman\nbecause they entirely know everything about transcendental and fruitive\nactivities.\nPURPORT\nBirth, death, old age and diseases affect this material body, but not the\nspiritual body.\n\nThere is no birth, death, old age and disease for the\n\nspiritual body, so one who attains a spiritual body, becomes one of the\nassociates of the Supreme Personality of Godhead and engages in eternal\ndevotional service, is really liberated. Aham brahmasmi: I am spirit. It is\nsaid that one should understand that he is Brahman-spirit soul. This\nBrahman conception of life is also in devotional service, as described in this\nverse. The pure devotees are transcendentally situated on the Brahman\nplatform, and they know everything about transcendental and material\nactivities.\nFour kinds of impure devotees who engage themselves in the transcendental service of the Lord achieve their respective goals, and by the grace\nof the Supreme Lord, when they are fully Kr�tta conscious, they actually\nenjoy spiritual association with the Supreme Lord. But those who are\nworshipers of demigods never reach the Supreme Lord in His supreme\nplanet. Even the less intelligent Brahman-realized persons cannot reach the\nsupreme planet of Kr�tta known as Goloka Vrndavana. Only persons who\nperform\n\nactivities in Kn;Q.a consciousness (miim asritya)\n\nare actually\n\nentitled to be called Brahman, because they are actually endeavoring to\nreach the Kr�tta planet. Such persons have no misgivings about Kr�pa and\n,\n\nthJJS they are factually Brahman.\nThose who are engaged in worshiping the form or area of the Lord or\nwho are engaged in meditation on the Lord simply for liberation from\nmaterial bondage, also know, by the grace of the Lord, the purports of\nBrahman, adhibhiita, etc., as explained by the Lord in the next chapter.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0448": "[Ch. 7\n\nBhagavad -gitii As It Is\n\n406\n\nTEXT 30\n,...,\n\n,...�\n\n.\n\n.\n\n,...,_\n\n.\n\n....,\n\n,...,\n\n�TTI:f'{ijfTef�::f lfT \"«TTef1:f� 9' � Ff[! I\n....,\n,...,\n• ..._ \"\n<::\n....\n�Ufefil�ST'f 9' lfT ij T::f���9'ijB': II � o II\nsiidhibhiitiidhidaivam miim\nsiidhiyajiiam ca ye vidu�\nprayiirw-kiile 'pi ca miim\nte vidur yukta-cetasa�\nsa-adhibhiita-the governing principle of the material manifestation;\nadhidaivam-underlying all the demigods; miim-Me; sa-adhiyajiiam-sustaining all sacrifices; ca-and; ye-those; vidu�-know; prayiir-a-of death;\nkiile-at the time; api-even; ca-and; miim-Me; te-they; vidu�-know;\nyukta-cetasa�-with steadfast mind.\n\nTRANSLATION\nThose who know Me as the Supreme Lord, as the governing principle of\nthe material manifestation, who know Me as the one underlying all the\ndemigods and as the one sustaining all sacrifices, can, with steadfast mind,\nunderstand and know Me even at the time of death.\nPURPORT\nI\n\nPersons acting in Kr�J;J.a consciousness are never entirely deviated from\nthe path of understanding the Supreme Personality of Godhead. In the\ntranscendental association of Kr�J;J.a consciousness, one can understand\nhow the Supreme Lord is the governing principle of the material manifestation and even of the demigods. Gradually, by such transcendental association, one becomes convinced of the Supreme Personality of Godhead\nHimself, and at the time of death such a Kr�J;J.a conscious person can never\nf orget Kr�J;J.a. Naturally he is thus promoted to the planet of the Supreme\nLord, Goloka Vrndavana .\n.This Seventh Chapter particularly explains how one can become a fully\nKr�tla conscious person. The beginning of Kr�tla consciousness is association of persons who are Kr�tla conscious. Such association is spiritual and\nputs one directly in touch with the Supreme Lord, and, by His grace, one\ncan understand Kr�J;J.a to be the Supreme God. At the same time one can\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0449": "Text 30]\n\nKnowledge of the Absolute\n\n407\n\nreally understand the constitutional position of the living entity and how\nthe living entity forgets Kr�va and becomes entangled in material activi­\n\nties. By gradual development of Kr�va consciousness in good association,\n\nthe living entity can understand that due to forgetfulness of Kr�va he has\n\nbecome conditioned by the laws of material nature. He can also under­\n\nstand that this human form of life is an opportunity to regain Kr�va\n\nconsciousness and that it should be fully utilized to attain the causeless\n\nmercy of the Supreme Lord.\n\nMany subjects have been discussed in this chapter: the man in distress,\n\nthe inquisitive man, the man in want of material necessities, knowledge of\n\nBrahman, knowledge of Paramatma, liberation from birth, death and\ndiseases, and worship 'Of the Supreme Lord. However, he who is actually\n\nelevated in Kr�va consciousness does not care for the different processes.\n\nHe simply directly engages himself in activities of Kr�va consciousness and\n\nthereby factually attains his constitutional p osition as eternal servitor of\n\nLord Kr�pa. In such a situation he takes pleasure in hearing and glorifying\n\nthe Supreme Lord in pure devotional service. He is convinced that by\n\nd oing so, all his objectives will be fulfilled. This determined faith is called\n\ndnlha-vrata, and it is the beginning of bhakti-yoga or transcendental loving\n\nservice. That is the verdict of all scriptures. This Seventh Chapter of the\n\nGitii is the substance of that conviction.\n\nThus end the Bhaktivedanta Purports to the Seventh Chapter of the\n\nSrimad- Bhagavad-gita in the matter of Knowledge of the Absolute.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0450": "..._l'l\n\nCHAPTER EIGHT\n\n�\n\nAttaining the Supreme\nTEXT 1\n�\n\n� i3'CfA I\nJ\nftfi ijJ:� f��� ft tfi� ��)� I\n'\n\n�� :q it �'TN�� �i�� II t II\narjuna uviica\nkirh tad-brahma kim adhyiitmarh\nkirh karma puru§ottama\nadhibhiitarh ca kirh p.roktam\nadhidaivarh kim ucyate\narjuna� uviica-Arjuna s aid; kim-what; tat-that; brahma-Brahman;\n\nkzm-what; adhyiitm am-the s elf; kim- what; karma- fruitive activities;\n\npuru§ottama-0 Supreme Pers on; adhibhiitam-the material manifes tation;\nca-and; kim-what; proktam-is called; adhidaivam-the demigods ; kimwhat; ucyate-is called.\n\n409\n\n1'\n\n/\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0451": "410\n\nBhagavad- gita As It Is\n\n[Ch. 8\n\nTRANSLATION\nArj una inquired: 0 my Lord, 0 Supreme Person, what is Brahman?\nWhat is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.\nPURPORT\nIn this chapter Lord Krwa answers these different questions of Aijuna\n\nbeginning with, \"What is Brahman?\"The Lord also explains karma, fruitive\n\nactivities, devotional service and yoga principles, and devotional service in\n\nits pure form. The Srimad-Bhagavatam explains that the Supreme Absolute\nTruth is known as Brahman, P aramatma, and Bhagavan. In addition, the\nliving entity, individual soul, is also called Brahman. Arjuna also inquires\n\nabout iitmii, which refers to body, soul and mind. According to the Vedic\ndictionary, iitmii refers to the mind, soul, body and senses also.\nArjuna has addressed the Supreme\n\nLord as Puru§ottama, Supreme\n\nPerson, which means that he was putting these questions not simply to a\nfriend but to the Supreme Person, knowing Him to be the s upreme authority able to give definitive answers .\n\nTEXT 2\n\n�Ntrij: Cfi%{ CfiTs;r �Js���;r I\nSP.rTIJ(Cfil� :q Cfi%{ ij'�)sf� �tr�T�;rflr: II � II\nadhiyajna� katham ko 'tra\ndehe'smin madhusiidana\n\nprayii{la-kiile ca katham\n\njneyo 'si niyatiitmabhi�\n\nadhiyajiia�-the Lord of sacrifice; katham-how; k a�-who; atra-here;\n\ndehe-in the body; asmin-in this; madhusiidana-0 M adhus ii dana ; p ra yiir w­\n\nkiile-at the time of death; ca-and; katham-how ; j ii eya�- b c known; asiyou can; niyata-iitmabhi�-by the self-controllea.\n\nTRANSLATION\nHow does this Lord of sacrifice live in the body, and in which part does\nHe 'live, 0 Madhusiidana? And how can those engaged in devotional service know You at the time of death?\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0452": "Text 3 J\n\nAttaining the Supreme\n\n4ll\n\nPURPORT\nThe Lord of sacrifice accepts lndra and Vigm. Vi�pu is the chief of the\n\nprimal demigods, including Brahma and Siva, and Indra is the chief of the\n\nadministrative demigods. Both lndra and Vi�J)U are worshiped by yajiia\n\nperformances. But here Arjuna asks who is actually the Lord of yajiia\n\n(sacrifice), and how is the Lord residing within the body of the living\n\nentity.\n\nArjuna addresses the Lord as Madhusiidana because K.r�pa once killed a\n\ndemon named Madhu. Actually these questions, which are of the nature of\n\ndoubts, should not have arisen in the mind of Arjuna because Arjuna is a\nKr�v.a conscious devotee. Thereiore these doubts are like demons. Since\n\nKr�pa is so expert in killing demons, Arjuna here addresses Him as Madhu­\n\nsiidana so that Kr�pa might kill the demonic doubts that arise in Arjuna's\n-\n\nmind.\n\nNow the word prayiir;w-kiile in this verse is very significant because\n\nwhatever we do in life will be tested at the time of death. Arjuna fears\n\nthat at the time of death, those who are in Kr�pa consciousness will forget\n\nthe Supreme Lord because at such a time body functions are disrupted\n\nand the mind may be in\n\na\n\npanic-stricken state. Therefore Maharaja\n\nKulasekhara, a great devotee, prays, \"My dear Lord, may I die immediate­\n\nly now that I'm healthy so that the swan of my mind may enter into the\n\nstem of Thy lotus feet.\" This metaphor is used because the swan often\n\ntakes pleasure if! entering the stem of the lotus flower-similarly, the mind\nof the pure devotee is drawn to the lotus feet. of the Lord. Maharaja\n\nKulasekhara fears that at the moment of death his throat will be so\n\nchoked up that he will not be able to chant the holy names, so it is better\n\nto \"die immediately.\" Arjuna questions how one's mind can remain fixed·\non Kr�v.a 's lotus feet at such times.\n\nTEXT 3\n\n,�·fr+r•tcnaetr:q 1\n��t Q 1{� �tcfrS'.:.tfT��� I\n. �l{rt;h�tT�) �ij'�: �«&rij: II � II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0453": "Bhagavad gita As It Is\n\n412\n\n-\n\n[Ch. 8\n\nsri bhagaviin uviica\nak§aram brahma paramam\nsvabhiivo'dhyiitmam ucyate\nbh ilta-bhiivodbhava-karo\nvisarga� karma-samjiiita�\n\nsri bhagaviin uviic g,- the Supreme Personality of Godhead said; ak§aramindestructible; brahma- Brahman; paramam- transcendental; svab hiiva�eternal\n\nnature;\n\nadhyii tmam- the self;\n\nya t e- is called; bhilta-bhiiva­\n\nuc\n\nudbhava- kara�-actio n producing the material bodies of the living entities;\nvisa rga�- creation; karma-fruitive activities; samjiiita�-is called.\nTRANSLATION\nThe Supreme Lord said, The indestructible, transcendental living entity\nis called Brahman, and his eternal nature is called the self. Action pertaining\nto the development of these material bodies is called karma, or fruitive\nactivities.\nPURPORT\nBrahman is indestructible and eternally existing, and its constitution is\nnot changed at any time. But beyond Brahman there is Parabrahman.\nBrahman refers to the living entity, and Parabrahman refers to the Supreme\nPersonalitf of Godhead. The constitutional ,position of the living entity is\ndifferent from the position he takes in the material world. In material consciousness, his nature is to try to be the lord of matter, but in spiritual\n(Kr��a) consciousness, his position is to serve the Supreme. When the living\nentity is in material consciousness, he has to take on various bodies in the\nmaterial world. That is called karma, or varied creation by the force of\nmaterial consciousness.\nIn Vedic literature the living entity is called jiviitmii and Brahman, but\nhe is never called Parabrahman. The living entity (jiviitmii) takes different\npositions-sometimes he merges into the dark material nature and identifies\nhimself with matter, and sometimes he identifies himself with the superior\nspiritual nature. Therefore he is called the Supreme Lord's marginal energy.\nAccording to his identification with material or spiritual nature, he receives\na material or spiritual body. In material nature he may take a body from\nany of the 8,400,000 species of life, but in spiritual nature he has only one\nbody. In material nature he is sometimes manifested as a man, demigod, an\nanimal, a beast, bird, etc., according to his karma. To attain material\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0454": "•'\n\nAttaining the Supreme\n\nText 4]\n\n413\n\nheavenly planets and enjoy their facilities, he sometimes performs sacrifices (yajna), but when his merit is exhausted, he returns to earth again in\nthe form of a man.\nIn the process of sacrifice, the living entity makes specific sacrifices to\nattain specific heavenly planets and consequently reaches them. When the\nmerit of sacrifice is exhausted, then the'living entity descends to earth in\nthe form of rain, then takes on the form of grains, and the grains are eaten\nby man and transformed into semen, which impregnates a woman, and\nthus the living entity once again attains the human form to perform sacrifice and so repeat the same cycle. In this way, the living entity perpetually\ncomes and goes on the material path. The Kr�!!a conscious person, however,\navoids such sacrifices. He takes directly to Kr�!la consciousness and thereby\nprepares himself to return to Godhead.\nImpersonalist commentators on the Gitii unreasonably assume that\nBrahman takes the form of jiva in the material world, and to substantiate\nthis they refer to Chapter Fifteen, verse 7, of the Gitii. But this verse also\nspeaks of the living entity as \"an eternal fragment of Myself.\" The fragment of God, the living entity, may fall down into the material world, but\nthe Supreme Lord (Acyuta) never falls down. Therefore this assumption\nthat the Supreme Brahman assumes the form of jiva is not acceptable. It is\nimportant to remember that in Vedic literature Brahman (the living entity)\nis distinguished from Parabrahman (the Supreme Lord).\n(\n\nTEXT 4\n\n31N� �« +ncr: !!���ijt{_ 1\n3lf�its�31' � ��t ;r� II � II\nadhibhiitarh k§aro bhiiva{l\npum§as ciidhidaivatam\nadhiyajno 'ham eviitra\ndehe deha-bhrtiirh vara\nadhibhiitam-the physical manifestation; k§ara{l-constantly changing;\n\nbhiiva {l - nature; p um§ a{l- the universal form; ca - and; adhidaivatam­\n\nincluding all demigods like the sun and moon; adh iyajna{l-the Supersoul;\n\naham-1 (K��Q.a); eva - cer tainly; atra-in this; dehe- body ; deha-bhrtiimof the embodied; vara-the Supreme.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0455": "Bhagavad-glta As It Is\n\n414\n\n[Ch. 8\n\nTRANSLATION\nPhysical nature is known to be endlessly mutable. The universe is the\ncosmic form of the Supreme Lord, and I am that Lord represented as the\nSupersoul, dwelling in the heart of every embodied being.\nPURPORT\nThe physical nature is constantly changing. Material bodies generally\npass t�rough six stages: they are born, they grow, they remain for some\nduration, they produce some by-products, they dwindle, and then they\nvanish. This physical nature is called adhibhutam. Because it is created at a\ncertai!l point and will be annihilated at a certain point, the conception of\nthe universal form of the Supreme Lord that includes all the demigods and\ntheir different planets is called adhidaivatam. The individual soul (jiva)\naccompanies the body. The Supersoul, a plenary representation of Lord\nKr�l).a, is called the Paramatma or adhiyajna and is situated in the heart.\nThe word eva is particularly important in the context of this verse because\nby this word the Lord stresses that the Paramatma is not different from\nHim. The Supersoul, the Supreme Personality of Godhead, seated beside\nthe individual soul, is the witness of the individual soul's activities and is\nthe source of consciousness. The Supersoul gives the jiva an opportunity to\nact freely, and He witnesses his activities. The functions of all these different manifestations of the Supreme Lord automatically become clarified\nfor the fnlJ;e Kr�tla conscious devotee engaged in transcendental service of\nthe Lord. The gigantic universal form of the Lord called adhid aivatam is\n\ncontemplated by the neophyte who cannot approach the Supreme Lord in\nHis manifestation as Supersoul. The neophyte is advised to contemplate\nthe universal form whose legs are considered the lower planets and whose\neyes are considered the son and moon, and whose head is considered the\nupper planetary system.\nTEXT 5\n\"'\n\n\"'\n\n\"'\n\n3Rf�Wi � lfTJ{q �(..ij'iffeft ���I\n\n�: w:IT� ����;rP:� ij'��: II� II\nanta-kiile ca miim eva\nsmaran muktvii kalevaram\nyafl prayiiti sa mad-bhiivarh\nyiiti niisty atra sarhsayafl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0456": "Text 6]\n\nAttaining the Supreme\n\n·\n\n415\n\nanta-kiile-at the end of life; ca-also; miim-unto Me; eva-certainly;\nsmaran-remembering; muktvii-quitting; halevaram-the body; yaft-he\n·who; prayiiti-goes; sa{l-he; mad-bhiivam-My nature; yiiti-a chieves; nanot; asti-there is; atra-here; sanisayaft-doubt.\nTRA NSLATION\nAnd whoever, at the time of death, quits his body, remembering 1\\'1�\nalone, at once attains My nature. Of this there is no doubt.\nPURPORT\nIn this verse the importance of Krwa consciousness is stressed. Anyone\nwho quits his body in Kr�tla consciousness is at once transferred to the\ntranscendental abode of the Supreme Lord. The word smaran (remembering) is important. Remembran ce of Kr�tla is not possible f or the impure\nsoul who has not practiced Kr�tla consciousness in devotional serv ice. To\nremember Kr�tla one s hould chant the mahiimantra, Hare Kr�tla, Hare\nKr�tla, Kr�tla Kr�tla, Hare Hare/ Hare Ram a, Hare Rama, Rama Rama, Hare\nHare, incessantly, following in the footsteps of Lord Caitanya, being more\ntolerant than the tree, humbler than the grass and offering all respect to\nothers without requiring respect in return. In such a way one will be able\nto depart from the body successfully remembering Kr�tla and so attain the\nsupreme goal.\n\nTEXT 6\n\n� � qfT'\".f �+rrer ���;:(J ��� I\n.\n\n.\n\n,...,\n\n.\n\n....\n\n....\n\n� ij'�m ��;:ij� ��T ij'�Fr+nf.rn: II � II\nyani yani viipi smaran bhiivani\ntyajaty ante kalevaram\ntam tam evaiti kaunteya\nsadii tad-bhiiva-bhiivita'{l\n\nyam yam-whatever; vii-either; api-also; smaran-remembering; bhiivam\n-nature; tyajati-give up; ante-at the end; kalevaram-this body; tam tam\n-similar; eva- ce rtainly; eti-gets; kaunteya-0 son of Kunti;sadii-always;\ntat-that; bhiiva-state of being; bhiivi ta'{l-remembering.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0457": "416\n\nBhagavad-gita As It Is\n\n[Ch. 8\n\nTRANSLATION\nWhatever st�te of being one remembers when he quits his body, that\nstate he will attain without fail.\nPURPORT\nThe process of changing one's nature at the critical moment of death is\nhere explained. How can one die in the proper state of mind? Maharaja\nBharata thought of a deer at the time of death and so was transferred to\ntha t form of life. However, as a deer, Maharaja Bharata could remember\nhis past activities. Of course the cumulative effect of the thoughts and\nactions of one's life influences one's thoughts at the moment of death;\ntherefore the actions of this life determine one's future state of being. If\none is transcendentally absorbed in Kr�l).a's service, then his next body will\nhe tra�scendental (spiritual), not physical. Therefore the chanting of Hare\nKr�l).a is the best process for successfully changing one's state of being to\ntranscendental life.\n\nTEXT 7\n\"\\\n\n\"\"('\n\nQ\"�R�! �� �ll(� �f:t£ :q I\n\n�urfr{��;r)����i(����: II \\9 I I\n�\"\ntasmiit sarve§U kiile§u\nmiim anusmara yudhya ca\nmayy arpita-mano buddhir\nmiim evai§yasy asarhsaya�\ntasmiit-therefore; sa rv e�u-always ; kiile�u-time ; miim-unto Me; anusmara-go\n\non remembering; yudhya-fight ; ca-also; mayi-unto\n\nMe;\n\narpita-surrender; m ana�-mind; buddh*-intellect; miim-unto Me; evasurely; e�yasi-will attain; asarhsaya� -beyond a doubt.\n\nTRANSLATION\nTherefore, Arjuna, you should always think of Me in the form of Kr�Q.a\nand at the same time carry out your prescribed duty of fighting. With your\nactivities dedicated to Me and your mind and intelligence fixed on Me, you\nwill attain Me without doubt.\n'' I\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0458": "''1\n417\n\nAttaining the Supreme\n\nText 8)\n\nPURPORT\n\ni' \\\n\n!\n\nThis instruction to Arjuna is very important for all men engaged in\nmaterial activities. The Lord does not say that one should give up his\nprescribed duties or engagements. One can continue them and at the same\ntime think of Kr��a by chanting Hare Kr��a. This will free one from\nmaterial contamination and engage the mind and intelligence in Kr��a. By\nchanting Kr��a's names, one will be transferred to the supreme planet,\nKr��aloka, without a doubt.\n\nTEXT 8\n\naT+'\"tfTij<�T�� �ij«f ;rr-:trtTTtif;rT I\n� �� �t{ � qt%lt�fvij7.fwt II � II\nabhyiisa-yoga-yuktena\ncetasii niinya-giiminii\nparamam puru§arh divyam\nyiiti piirthiinucintayan\n\nabhyii.sa- practice; y oga yu h tena- being engaged in meditation; ce tasii-\n\nby the mind and intelligence; na anya giimina-without being deviated;\n-\n\npa ra m a m\n\n-\n\nthe\n\nSupreme; p uru §am-Personality of\n\nGodhead;\n\ndivyam­\n\ntranscendental; yciti-achieves; p a rtha-0 son of Prtha; anucintayan-con\n\n­\n\nstantly thinking of.\n\nTRANSLATION\n\nHe who me di t ates on the Sup reme Personality of Godhead, his mind\nconstantly engaged in remembering Me, undeviated from the path, he, 0\nPartha [ Arjuna] , is sure to reach Me.\nPURPORT\nIn this verse Lord Kr��a stresses the importance of remembering Him.\nOne's memory of Kr��a is revived by chanting the mahamantra, Hare\nKr��a. By this practice of chanting and hearing the sound vibration of the\nSupreme Lord, one's ear, tongue and mind are engaged. This mystic meditation is very easy to practice, and it helps one attain the Supreme\nLord. Puru§am means enjoyer. Although living entities belong to the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0459": "I\n\nBhagavad-gita As It Is\n\n418\n\nI\n\n[Ch. 8\n\nl\nmarginal energy of the Supreme Lord, they are in material contamination.\nThey think themselves enjoyers, but they are not the supreme enjoyer.\nHere it is clearly stated that the supreme enjoyer is the Supreme Personality of Godhead in His different manifestations and plenary expansions as\nNiiriiya!la, Vasudeva, etc.\nThe devotees can constantly think of the object of worship, the Supreme\nLord, in any of His features, Niiriiya!\\a, Kr�!la, Riima, etc., by chanting\nHare Kr�!la. This practice will purify him, and at the end of his life, due to\nhis constant chanting, he will be transferred to the kingdom of God. Yoga\npractice is meditation on the Super soul within; similarly, by chanting\nHare Kr�!la one fixes his mind always on the Supreme Lord. The mind is\nfickle, and therefore it is necessary to engage the mind by force to think of\nKrwa. One example often given is that of the caterpillar that thinks of\nbecoming a butterfly and so is transformed into a butterfly in the same\nlife. Similarly, if we constantly think of Kr�!la, it i.s certain that at the end\nof our lives we shall have the same bodily constitution as Kr�!la.\n\nTEXT 9\n\n�f;f �f1lll�m�R1:'\n\n�IJf'hrimf��{(o;.H I\n\"\n\n� 'l:fTijmrTv�q\"\n\n•t'\n\nllTT��::fllT ijlp:r: q�m� II � II\nkavirh puriiflam anusiisitiiram\nafLor afliyiirhsam anusmared ya�\nsarvasya dhiitiiram acintya-riipam\niiditya-Va'flarh tamasa� parastiit\n\nlwvim-dne who knows everything; puriir wm-the oldest; anusiisitiiramthe controller; ac w �-of the atom; afliyiirhsam-smaller than; anusmaretalways thinking; ya�-one who; sarvasya-of everything; dhiitiiram-maintainer; acintya-inconceivable; riipam-form; iiditya- va'!lam-illuminated\nlike the sun; tamasa�-of the darkness;parastiit-transcendental.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0460": "Text 9]\n\nAttaining the Supreme\n\n419\n\nTRANSLATION\nOne should meditate upon the Supreme Person as the one who knows\neverything, as He who is the oldest, who is the controller, who is smaller\nthan the smallest, who is the maintainer of everything, who is beyond all\nmaterial conception, who is inconceivable, and who is always a person. He\nis luminous like the sun and, being transcendental, is beyond this material\nnature.\nPURPORT\n\nThe process of thinking of the Supreme is mentioned in this verse. The\nforemost point is that He is not impersonal or void. One cannot meditate\non something impersonal or void. That is very difficult. The process of\n\nthinking of Kr��a, however, is very easy and is factually stated herein.\nFirst of all, He is puru§a, spiritual, Rama and Kr��a, and is described herein\n\nas kavim; that is, He knows past, present and future and therefore knows\neverything. He is the oldest personality because He is the origin of every­\n\nthing; everything is horn out of Him. He is also the supreme controller of\nthe universe, maintainer and instructor of humanity. He is smaller than the\nsmallest. The living entity is one lO,OOOth part of the tip of a hair, hut the\nLord is so inconceivably small that He enters into the heart of this particle.\nTherefore He is called smaller than the smallest. As the Supreme, He can\nenter into the atom and into the heart of the smallest and control him as\nthe Supersoul. Although so small, He is still all-pervading and is maintaining everything. By Him all these planetary systems are sustained. We often\nwonder how these big planets are floating in the air.lt is stated here that\nthe Supreme Lord, by His inconceivable energy, is sustaining all these big\n\nplanets and systems of galaxies. The word acintya (inconceivable) is very\nsignificant in this connection. God's energy is beyond our conception,\n\nbeyond our thinking jurisdiction, and is therefore called inconceivable\n\n(acintya). Who can argue this point? He pervades this material world and\nyet is beyond it. We cannot even comprehend this material world, which is\ninsignificant compared to the spiritual world-so how can we comprehend\n\nwhat is beyond? Acintya means that which is beyond this material world,\n\nthat which our argument, logic and philosophical speculation cannot touch,\n\nthat which is inconceivable. Therefore intelligent persons, avoiding useless\n\nargument and speculation, should accept what is stated in scriptures like\n\nthe Vedas, Gitii, and Srimad-Bhiigavatam and follow the principles they set\n\ndown. This will lead one to understanding..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0461": "420\n\nBhagavad-gita As It Is\nTEXT\n\n[Ch. 8\n\nlO\n\n\"'\n\n\"'\n\nWlTO'fctiT� 1{Wf�T.S��Wi\n+r�trT � �:i)tT;r�W{ � I\n\"'\n\n� \"'\ntf 3fff1T1{T��tf 'ij+tf��:\\..1lf'::\n.\n\n.\n\n� ,...,\n\n,...,\n\n�� Q 1R ��'H!'H� T�o� II � o II\nprayiir-a-kiile manasii'calena\nbhaktyii yukto yoga-balena caiva\nbhruvor madhye priir-am iivesya samyak\nsa tam param puru§am upaiti divyam\nprayiir-a-kiile-at the time of death; manasii-by the mind; acalena­\n\nwithout being deviated; bhaktyii-in full devotion; yukta{l- engage d ; yogabalena-by the power of mystic yoga; ca -also; eva-certainly; bhruvo{l-.\n,\n\nbetween the two eyebrows; madhye-in; priir-am- the life air; iivesyaestablishing; samyak -completely; sa{l-he; tam-that; param-transcendental; puru§am- Personality of Godhead; upaiti -achieves ; divyam-in\nthe spiritual kingdom.\n\nTRANSLATION\nOne who, at the time of death, fixes his life air between the eyebrows\nand in full devotion engages himself in remembering the Supreme Lord,\nwill certainly attain to the Supreme Personality of Godhead.\nPURPORT\nIn this verse it is clearly stated that at the time of death the mind must\nbe fixed in devotion on the Supreme Godhead. For those practiced in\nyoga, it is recommended that they raise the life force between the eye­\n\nbrows, but for a pure devotee who does not practice such yoga, the mind\nshould always be engaged in Krg•a consciousness so that at death he can\nremember the Supreme by His grace. This is explained in verse fourteen.\nThe particular use of the word yoga-balena is significant in this verse\nbecause without practice of yoga one cannot come to this transcendental\nstate of being at the time of death. One cannot suddenly remember the\nSupreme Lord at death unless he is practiced in some yoga system, especially the system of bhakti -yoga. Since one's mind at death is very disturbed, one should practice transcendence through yoga during one's life.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0462": "Attaining the Sup reme\n\nText 11]\n\n421\n\nTEXT ll\n\n�<\\aJ� �<\\R� tr<\\f;ij\nft��ij �mrm- tr\"tijUlfr: 1\n���ir �if ��ij\n\"'\n\n.\n\n.\n\n\"'\n\n\"'\n\nij� q� �JI�IJf !fq�tf II � � II\nyad ak§ararh veda-vido vadanti\nvisanti yad yatayo vita-riigii{t\nyad icchanto brahmacaryarh caranti\ntat te padarh sangraherw pravak§ye\nyat - that which; ak§aram- inexhaus tible;\nversant\n\nwith\n\nthe\n\nveda-vida�-a person con­\n\nVedas; vadanti- say; visanti-enters; yat-in which;\n\nyat aya�- great sages; vita-riigii�-in the renounced order of life; yat- that\nwhich; icchanta�- desiring; b rahmac aryam- celibacy; caranti- practices;\ntat-that;\n\nte-unto\n\nyou;\n\npadam - situ ation ;\n\nsangraherw-in\n\nsummary;\n\npravak§ye- I shall explain.\nTRANSLATION\nPersons learned in the Vedas, who utter omkara and who are great\nsages in the renounced order, enter into Brahman. Desiring such perfec-.\ntion, one practices celibacy. I shall now explain to you this process by\nwhich one may attain salvation.\nPURPORT\nLord Kr��a explains that Brahman, although one without a second, has\ndifferent manifestations and features. For the impersonalists, the syllable\n\nom is identical with Brahman. Kr��a here explains the impersonal Brahman\nin which the renounced order of sages enter.\nIn the Vedic system of knowledge, students, from the very beginning,\nare taught to vibrate om and learn of the ultimate impersonal Brahman by\nliving with the spiritual master in cqmplete celibacy. In this way they\nrealize two of Brahman's features. This practice is very essential for the\nstudent's advancement in spiritual life, but at the moment such brahmaciiri\n(unmarried celibate) life is not at all possible. The social construction of\nthe world has changed so much that there is no possibility of one's\npracticing celibacy from the beginning of student life. Throughout the\nworld there are many institutions for different departments of knowledge,\n\nI\n\n\\\nI\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0463": "Bhagavad-glta As It Is\n\n422\n\n[Ch. 8\n\nbut there is no recognized institution where students can be educated in\nthe brahmaciiri principles. Unless one practices celibacy, advancement in\nspiritual life is very difficult. Therefore Lord Caitanya has announced,\naccording to the scriptural injunctions for this age of Kali, that no process\nof realizing the Supreme is possible except the chanting of the holy name\nof Lord Kr��a: Hare Kr��a, Hare Kr�pa, Kr�pa Kr�pa, Hare Hare/ Hare\nRama, Hare Rama, Rama Rama, Hare Hare.\n\n�\n\n�\n\n·\n\nTEXT\n\n12\n\n�\n\n,...\n\n,...\n\n�ef[HT I \"I �7.(�7.( l{ij I �� Tij�l::tf :q I\n\n�;..\"1.fll:IT7.1Hlf;r: srTtJTlfrf���T 7.1TiN\"T\\tJTt II � � I I\nsaroa-dviirii[ti sarhyamya\nmano hrdi-nirudhya ca\nmurdhny iidhiiyiitmana[l prii[tam\niisthito yoga-dhiira[tiirh\nsarva-dviirii[ti-all the doors of the body; sarhyamya-controlling; mana[l\n-mind; hrdi-in the heart; nirudhya-confined; ca-also; murdh ni-on the\nhead; iidhiiya-fixed;iitmana[l-soul;prii[tam-the life air; iisthita[t-situated;\nyoga-dhiira[tiim-the yogic situation.\nTRANSLATION\n\nThe yogic situation is that of detachment from all sensual engagements.\nClosing all the doors ofthe senses and fixing the mind on the heart and\nthe life air at the top of the head, one establishes himself in yoga.\nPURPORT\n\nTo practice yoga, as suggested here, one first has to close the door of all\nsense enjoyment. This practice ,is called pratyahiira, or withdrawing the\nsenses from the sense objects. Sense organs for acquiring knowledge, such\nas the eyes, ears, nose, tongue and touch, should be fully controlled and\nshould not be allowed to engage in self-gratification. In this way the mind\nfocuses on the Supersoul in the heart and the life force is raised to the top\nof the head. In the Sixth Chapter this process is described in detail. But as\nmentioned before, this practice is not practical in this age. The best\nprocess is K�pa consciousness. lf one is always able to fix his mind on\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0464": "Attaining the Supreme\n\nText 14)\n\n423.\n\nKr��a in devotional service, it is very easy for him to remain in an undisturbed transcendental trance, or in samiidhi.\nTEXT\n\n13\n\nil�ttiTaR if&r ��liT���'{_ I\n({: !ftrTRr ��� ij' � 1:R1ft iTRr� II � � II\nom ity ekiik�ararh brahmavyiiharan miim anusmaran\nya[l. prayiiti tyajan deharh\nsa yiiti paramiirh gatim\nom-the combination of letters_, omkiira; iti-thus; eka-ak�aram-supreme, indestructible; brahma-absolute; vyaharan vibrating; miim-Me\n-\n\n(Kr�l).a); a n u smaran-rememb ering; ya[l.-anyone; p rayiiti-leaves; tyajanquitting; deham-this body; sa[l. -he; yiiti-achieves ; param iim-supreme;\ngatim-destination.\nTRANSLATION\nAfter being situated in this yoga practice and vibrating the sacred\nsyllable om, the supreme combination of letters, if one thinks of the\nSupreme Personality of Godhead and quits his body, he wil� certainly\nreach the spiritual planets.\nPURPORT\nI\n\nIt is clearly stated here that om, Brahman, and Lord Kr�tta are not\ndifferent. The impersonal sound of Kr�l).a is om, but the sound Hare\nKr�tta contains om. It is clearly recommended in this age that if one\nquits his body at the end of this life chanting the mahiimantra, Hare\nKr�tJ.a, he will reach the spiritual planets. Similarly, those who are devotees\nof Kr�tta enter the K�tta planet or Goloka V rndavana, whereas the\nimperso nalists remain in the btahmajyoti. The personalists also enter\nmany innumerable planets in the spiritual sky known as V aikuttthas.\n\nTEXT 14\n\n3Tif�ijn ij'ijd (f) �t � ��: 1\nij�ft �ll: 'H� ��� trTfifif: llt\\lll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0465": "424\n\nBhagavad-glta As It Is\n\n[Ch. 8 .\n\nananya-cetii[l, satatarh\nyo miirh smarati nityasa[l,\ntasyiiharh sulabha[l, piirtha\nnitya-yuktasya yogina[l,\nananya- c etii[l, - without deviation; satatam- always; ya[l,-anyone; miim-·\nMe (Kr�l).a); smarati-remembers; nityasa[l,- regularly; tasya-to him; aham\n-1 am; sulabha [l, - very easy to achieve; piirtha-0 son of Prtha; nitya-­\n\nregularly; y u ktasya -engaged; yogina[l,-of the devotee.\n\nTRANSLATION\nFor one who remembers Me without deviation, I am easy to obtain, 0\nson of Prtha, because of his constant engagement in devotional service.\nPURPORT\nIn this verse the bhakti-yoga of the unalloyed devotees of the Supreme\nGodhead is described. The preceeding verses mention four different kinds\nof devotees-the distressed, the inquisitive, those who seek material gain,\nand the speculative philosophers. Different processes of liberation from\nmaterial entanglement have also been described: karma-yoga, jiiiina-yoga,\nand hatha-yoga. But here bhakti-yoga, without any mixture of these, is\nmentioned. In bhakti-yoga the devotees desire nothing but Krwa. The\npure bhakti devotee does not desire promotion to heavenly planets, nor\ndoes he seek salvati9n or liberation from material entanglement. A pure\ndevotee does not desire anything. In the Caitanya-caritiimrta the pure\ndevotee is called ni§kiima, which means he has no desire for self-interest.\nPerfect peace belongs to him alone, not to them who strive for personal\ngain. The pure devotee only wants to please the Supreme Lord, and so the\nLord says that for anyone wh9 is unflinchingly devoted to Him, He is easy\nto attain. The devotee can render service to any of the transcendental forms\nof the Supreme Lord, and he meets with none of the problems that\nplague the practitioners of other yogas. Bhakti-yoga is very simple and\npure and easy to perform. One can begin by simply chanting Hare Krwa.\nKf�p.a is very merciful to those who engage in His service, and He helps in\nvarious ways that devotee who is fully surrendered to Him so he can\nunderstand Him as He is. The Lord gives such a devotee sufficient intelligence so that ultimately the devotee can attain Him in His spiritual\nkingdom.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0466": "Text 15]\n\nAttaining the Supreme\n\n425\n\nThe special qualification of the pure devotee is that he is always thinking\nof Kr�pa without considering the time or place. There should be no\n\nimpediments. He should be able to carry out his service anywhere and at\n\nany time. Some say that the devotee should remain in holy places like\n\nVrndavana or some holy town where the Lord lived, but a pure devotee\n\ncan live anywhere and create the atmosphere of Vrndavana by his devo·\n\ntional service. It was Sri Advaita who told Lord Caitanya, \"Wherever You\nare, 0 Lord-there is Vrndavana.\"\n\nA pure devotee constantly remembers Kr�pa and meditates upon Him.\n\nThese are qualifications of the pure devotee for whom the Lord is most\n\neasily attainable. Bhakti-yoga is the system that the Gitii recommends\n\nabove all others. Generally, the bhakti-yogis are engaged in five different\nways:\n\nl)\n\nsiinta-bhakta, engaged in devotional service in neutrality; 2)\n\ndiisya-bhakta, engaged in devotional service as servant; 3) siikhya-bhakta,\n\nengaged as friend; 4) viitsalya-bhakta, engaged as parent;and 5) miidhurya­\n\nbhakta, engaged as conjugal lover of the Supreme Lord. In any of these\n\nways, the pure devotee is always constantly engaged in the transcendental\n\nloving service of the Supreme Lord and cannot forget the Supreme Lord,\n\nand so for him the Lord is easily attained. A pure devotee cannot forget\n\nthe Supreme Lord for a moment, and similarly, the Supreme Lord cannot\nforget His pure devotee for a moment. This is the great blessing of the\n.Kf�p.a conscious process of chanting the mahiimantra, Hare Kr�pa.\n\nTEXT\n\n15\n\n<:'\n\n\"\\\n\n�Hill� �;:� �:�r���T�� I\nwrraerR1\" �mnwf: mm't wrt T(ijf: llt�ll\nmiim upetya punar janma\n\ndu�khiilayam asasvatam­\n\nniipnuvanti mahiitmiina�\n\nsarhsiddhirh paramiirh gatii�\n\nmiim-unto Me;upetya-achieving;puna�-again;janma-birth;du�kha­\n\niilayam-place of miseries; a§iiSvatam-temporary; na-never; iipnuvanti__,.\n\nattain; m ahiitmiina�-the great souls; sarhsiddhim-perfection; paramiimultimate;gatii�-achieved.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0467": "Bha gavad gita As It Is\n\n426\n\n-\n\n[Ch. 8.\n\nTRANSLATION\nAfter attaining Me, the great souls, who are yogis in devotion, never\nreturn to this temporary world, which is full of miseries, because they\nhave attained the highest perfection.\nPURPORT\nSince this temporary material world is full of the miseries of birth, old\nage, disease and death, naturally he who achieves the highest perfection\nand attains the supreme planet, Kr��Jaloka, Goloka Vrndavana, does not\nwish to return. The supreme planet is described in Vedic literature as\nbeyond our material vision, and it is considered the highest goal. The\n\nmahiitmiis (great souls) receiv� transcendental messages from the realized 1\ndevotees and thus gradually develop devotional service in Kr�!la consciousness and become so absorbed in transcendental service that they no longer\ndesire elevation to any of the material planets, nor do they even want to be\ntransferred to any spiritual planet. They only want Kr�!la's association and\nnothing else. Such great souls in Kr�!la consciousness attain the highest\nperfection of life. In other words, they are the supreme souls.\n\nTEXT 16\n\n3TTi«Ritr;rT�TtfiT: �;merffl�)s�;r I\ns:;\n\"'\n� \"'\n�\n- ;rfi'Rlf\n� CfiT��\n��\n;r Ttf�ij\"\"' II �\"II\nf\".\n\niibrahma-bhuvaniil lokii{l\npunar iivartino 'rjuna\nmiim upetya tu kaunteya\n·\n\npunar janma na vidyate\n\niibrahma-up to the Brahmaloka planet; bhuvaniit-from the planetary\nsystems; lokii{l-planets; puna{t- aga i n; iivartina{l- returning; arjuna-0\nArjuna; mam-unto Me; upety a- arriving ; tu-but; kaunteya-0 son of\nKunti;puna{l janma- rebirth ; na-never; vidyate-takes to.\n\nTRANSLATION\nFrom the highest planet in the material world down to the lowest,\nall are places of misery wherein repeated birth and death take place.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0468": "Attaining the Supreme\n\nText 17]\n\n427\"\n\nBut one who attains to My abode, 0 son of Kunti, never takes birth\nagain.\nPURPORT\n\nAll kinds of yogis-karma, jniina, hatha, etc.-eventually have to attain\ndevotional perfection in bhakti-yoga, or Kr�l)a consciousness, before they\ncan go to Kr�l)a 's transcendental abode and never return. Those who attain\nthe highest material planets or the planets of the demigods are again subjected to repeated birth and death. As persons- on earth are elevated to\nhigher planets, people in higher planets such as Brahmaloka, Candraloka\nand lndraloka fall down to earth. The practice of sacrifice called panciigni­\n\nvidyii,\n\nrecommended in the Katha Upan�ad,\n\nenables one to achieve\n\nBrahmaloka, but if, in Brahmaloka, one does not cultivate Kr�l)a conscious- '\nness, then he must return to earth. Those who progress in Kr�IJ.a consciousness in the higher planets are gradually elevated to higher and higher\nplanets and at the time of universal devastation are transferred to the\neternal spiritual kingdom. When there is devastation of this material\nuniverse, Brahma and his devotees, who are constantly engaged in Kr�l)a\nconsciousness, are all transferred to the spiritual universe and to specific\nspiritual planets according to their desires.\n\nTEXT 17\n\n�mttqtr���QTT ftr�: I\nuf� ��m-�t ij-siro���;rr: 11�\\911\nsahasra-yuga-paryantam\nahar yad brahmarw viduft\nriitrirh yuga-sahasriintiirh\nte 'ho-riitra-vido janiift\nsahasra- thousand;\n\nyuga-millenniums; prayantam- including; ahaft­\n\nday; yat-that; brahmar-aft-of Brahma; viduft-know it; riit rim- night ;\nyuga-millenniums; sah as ra-antiim- similarly, at the end of one thousand;\n\nte- that; ahaft-riitra-day and night; vidaft-understand; janii[t-people.\nTRANSLATION\nBy\n\nhuman\n\ncalculation,\n\na\n\nthousand\n\nages\n\ntaken\n\ntogether\n\nis the\n\nduration of Brahma's one day. And such also is the duration of his\nnight.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0469": "428\n\n[Ch. 8\n\nBhagavad-gita As It Is\n\nPURPORT\nThe duration of the material universe is limited. It is manifested in cycles\nof kalpas. A kalpa is a day of Brahma, and one day of Brahma consists of\na thousand cycles of four yugas or ages: Satya, Treta, Dvapara, and Kali.\nThe cycle of Satya is characterized by virtue, wisdom and religion, there\nbeing practically no ignorance and vice, and the yuga lasts 1,728,000\nyears. In the Treta-yuga vice is introduced, and this yuga lasts 1,296,000\nyears. In the Dvapara-yuga there is an even greater decline in virtue and\nreligion, vice increasing, and this yuga lasts 864,000 years. And finally in\nKali-yuga (the yu ga we have now been experiencing over the past 5,000\nyears) there is an abundance of strife, ignorance, irreligion and vice, true\nvirtue being practically nonexistent, and this yuga lasts 432,000 years. In\nKali-yuga vice increases to such a point that at the termination of the\n\nyuga the Supreme Lord Himself appears as the Kalki avatiira, vanquishes\nthe demons, saves His devotees, and commences another Satya-yuga.\nThen the process is set rolling again. These four yugas, rotating a thousand\ntimes, comprise one day of Brahma, the creator god, and the same number\ncomprise one night. Brahma lives one hundred of such \"years\" and then\ndies. These \"hundred years\" by earth calculations total to 311 trillion and\n\n40 million earth years. By these calculations the life of Brahma seems\nfantastic and interminable, but from the viewpoint of eternity it is as brief\n·as a lightning flash. In the causal ocean there are innumerable Brahmas\nrising and disappearing like bubbles in the Atlantic. Brahma and his creation are all part of the material universe, and therefore they are in constant\nflux.\nIn the material universe not even. Brahma is free from the process of\nbirth, old age, disease and death. Brahma, however, is directly engaged in\nth,e service of the Supreme Lord in the management of this universetherefore he at once attains liberation. Elevated sannyiisis are promoted\nto Brahma 's particular planet, Brahmaloka, which is the highest planet in\nthe material universe and which survives all the heavenly planets in the\nupper strata of the planetary system, but in due course Brahma and all\ninhabitants of Brahmaloka are subject to death, according to the law of\nmaterial nature.\n\nTEXT 18\n\n���rffil£: �t: 3l�o/��ntrlr 1\n::.. ....A\n\n�\n\nU?<JltT +t )t (.')I �;:ij (f3f'n oq 'ffiij�� II��II\n\"'\n\n•\n\n\"'\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0470": ",. ... ..\n\n�-\n\n1' ·:·---\n\n�\n\nv·\n\"'\n\nText 19]\n\nAttaining the Supreme\n\n429\n'\" ,,\n\navyaktiid vyaktayafl, sarviifl,\nprabhavanty ahar-iigame\nriitry-iigame praliyante\ntatraiviivyakta- samjiiake\navyaktiit-from the unmanifest; vya ktayafl, - living entities; sa rviifl,-all;\npra b havant i- come into being; ahafl,-iigame-at the beginning of the day;\nriitri-iigame-at the fall of night; praliyante-ai:e annihilated; tatra-there;\neva-certainly ; avya k ta-the unmanifest; samjiiake- called .\nTltANSLATION\nWhen Brahma's day is manifest, this multitude of living entities comes\ninto being, and at the arrival of Brahma's night they are all annihilated.\nPURPORT\nThe less intelligent jivas try to remain within this material world and are\n\naccordingly elevated and degraded in the various p1anetary systems. During\n\nthe day time of Brahma they exhibit their activities, and at the coming of\nBrahma's night they are annihilated. In the day they receive various bodies\n\nfor material activities, and at night these bodies perish. The jivas (individual\nsouls) remain compact in the body of Vi�pu and again and again are mani­\n\nfest at the arrival of Brahma's day. When Brahma's life is finally finished,\n\nthey are all annihilated and remain unmanifest for millions and millions\nof y ears. Finally, when Brahma is born again in another millennium, they\n\nare again manifest. In this way the jivas are captivated by the material\nworld. However, those intelligent beings who take to Kr�pa consciousness\nand chant Hare Kr�r;�.a, Hare Rama in devotional service transfer themselves,\n\neven in this life, to the spiritual planet of Kr�pa and become eternally blissful there, not being subject to such rebirths.\n\nTEXT 19\n\n\"{�UJTl{: � �p.j \"{�T \"{��T 31�� I\nU?�TtTJrS��: lfT� 3Jll��Tttir II� �II\nbhiita-griimafl, sa eviiyam\nbhiitvii bhiitvii praliyate\nriitry-iigame 'vasa[�, piirtha\nprabhavaty ahar-iigame\n\n-..;•>.-',\n\n....\n/\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0471": "Bhagavad-gita As It Is\n\n430\nbhilta-griima[l,-the\n\naggregate\n\nof\n\n[Ch. 8\n\nall living entities; sa[l,-they; eva­\n\ncertainly; ayam-this; bhiltvii bhiltvii-taking birth; praliyate-annihilate;\nriitri-night; iigame-on arrival; avasa[l,-automatically; piirtha-0 scm of\nPrtha;prabhavanti-manifest; aha[!,-during daytime; iigame-on arrival.\n\nT R AN S L ATI ON\nAgain and again the day comes, and this host of beings is active; and\n.\n\nagain the night fal ls, 0 P artha, and they are helplessly dissolved.\n\nTEXT 20\n\n'R��� lfTeffSrtfTS��)So((:mm:r.trew:r: I\n�: � ��� \"{� ;r�� ;r ��fu ll�oll\n·\n\nparas tasmiit tu bhiivo 'nyo\n'vyakto 'vyaktiit saniitana[l,\nya[l, sa sarve�u bhilte�u\nnasyatsu na vinasyati\n\npara[!,-transcendental; tasmiit-from\n\nthat; tu-but; b hiiva[l,-nature;\n\nanya[l,-another; avyakta[l,-unmanifest; avyaktiit-from the unmanifest;\nsaniitana[l,-et er nal ;ya[l,-that; sa[!,-which; sarve�u-all; bhilte�u-manifestation; nasyatsu-b eing annihilated; na-never; vinasyati-annihilated.\n\nTRANSLATION\nYet there is another nature, which is eternal and is transcendental to\nthis manifested and\n\nunmanifested\n\nmatter. It is supreme and is never\n\nannihilated. When all in this world is annihilated, that part remains as it is.\nPURPORT\nKr�pa's superior spiritual energy is transcendental and eternal. It is\nbeyond all the changes of material nature, which is manifest and annihilated during the days and nights of Brahma. K�pa's superior energy\ncompletely opposite in quality to material nature. Superior and\ninferior nature are explained in the Seventh Chapter.\nis\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0472": "-j\nI\n\nAttaining the Supreme\n\nText 21]\n\n431\n\nTEXT 21\n\n3l�t.s� �����lit�: q�f iiN� I\n� � ;r f;r�;:� ij�llf q� lili II� t II\navyakto 'k§ara ity uktas\ntam iihuft paramiirh gatim\nyarh priipya na nivartante\ntad dhiima paramarh mama\navyak taft- unmanifested; ak§araft- infallible; iti- thus; uk taft-said; tam\n-that which; iihuft-is known; pa ra m qm\n\n-\n\nultimate ; gatim-destination;\n\nyam-that which; p riipya-gainin g; na-never; nivartante-comes back; tatdhiima-that abod e; paramam-sup reme; ma m a- M ine\n\n.\n\nTRANSLATION\nThat supreme abode is called unmanifested and infallible, and it is the\nsupreme destination. When one goes there, he never comes back. That is\nMy supreme abode.\nPURPORT\nThe supreme abode of the Personality of Godhead, Kr�v.a, is described\nin the Brahma-sarhhitii as cintiimari-dhiima, a place where all desires are\nfulfilled. The supreme abode of Lord Kr�va known as Goloka Vrndavana\n\nis full of palaces made of touchstone. There are also trees which are called\n\"desire trees\" that supply any type of eatable upon demand, and there\nare cows known as surabhi cows which supply a limitless supply of milk.\nIn this abode, the Lord is served by hundreds of thousands of goddesses\nof fortune (Lak�mis), and He is called Govinda, the primal Lord and the\ncause of all causes. The Lord is accustomed to blow His flute (venu m\nkvanantam). His transcendental form is the most attractive in all the\nworlds-His eyes are like the lotus petals and the color of His body like\nclouds. He is so attractive that His beauty excels that of thousands of\n\nI\n\ncupids. He wears saffron cloth, a garland around His neck and a peacock\nfeather in His hair. In the Gitii Lord Kr�va gives only a small hint of His\npersonal abode (Goloka Vrndavana) which is the supermost planet in the\nsp irit ual kingdom. A vivid description is given in the Brahma-sarhhitii.\nVedic literature states that there is nothing superior to the abode of the\nSupreme Godhead, and that that abode is the ultimate destination. When\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0473": "Bha g av a d- glta As It Is\n\n432\n\n[Ch. 8\n\none attains to it, he never returns to the material world. Kr�t!a's supreme\nabode and Kr�tla Himself are nondifferent, being of the same quality. On\nthis earth, Vrndavana, ninety miles southeast of Delhi, is a replica of that\nsupreme Goloka Vrndavana located in the spiritual sky. When Kr�tla\ndescended on this earth, He sported on that particular tract of land known\nas\n\nVrndavana in the district of Mathura, India.\n\nTEXT 22\n\n��: � 1R: 'll� �:U:trT �+t4��1Et\"'�trT I\n�R:�f;r \"{QTR t{;r �� mf1{ ����II\npuru§a� sa para� piirtha\nbhaktyii labhyas tv ananyayii\nyasyiinta�sthiini bhiitiini\nyena sarvam idam tatam\npuru§a�-the Supreme Personality; sa�- He; pa ra�-the Supreme, than\nwhom no one is greater; piirtha-0 son of Prtha; bh a k tyii- by devotional\nservice; labhya� - can be achieved; tu-but; ananyayii- unalloyed, undeviat­\n\ning devotion; yasya- His; anta� sthiini- within; bhiitiini-all this material\n\nmanifestation; yena-by whom; sarvam-all; idam�whatever we can see;\n\ntatam- distributed.\n\nThe Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is\nall-pervading, and everything is situated within Him.\nPURPORT\nIt is here clearly stated that the supreme destination from which there\nis no return is the abode of Kr�t\\a, the Supreme Person. The Brahma­\n\nsamhitii describes this supreme abode as iinanda-cinmaya-rasa, a place\nwhere everything is full of spiritual bliss. Whatever variegatedness is\nmanifest there is all of the quality of spiritual bliss-there is nothing\nmaterial.\n\nAll variegatedness is expanded as the spiritual expansion of\n\nthe Supreme Godhead Himself, for the manifestation there is totally\nof the spiritual energy, as explained in Chapter Seven. As far as this\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0474": "Attaining the Supreme\n\nText 23]\n\n433\n\nmaterial world is concerned, althou gh the Lord is always in His supreme\n\nabode,\n\nHe is n'onetheless all-pervading by His material energy. So by\n\nHis spiritual and material energies He is present everywhere-both in\n\nthe material and in the spiritual universes.\n\nYasyiinta�sthiini means that\n\neverything is sustained by Him, whether it be spiritual or material energy.\n\nIt is clearly stated here that only by bhakti, or devotional service, can\n\none enter into t he V aikurttha (spiritual) planetary system. In all the\n\nV aikurtthas there is only one Supreme Godhead, Kr�rta, who has expanded\nHimself into millions and millions of plenary expansions. These plenary\n\nexpansions are four-armed, and they preside over the innumerable spiritual\n\nplanets. They are known by a variety of names-Puru�ottama, Trivikrama,\n\nKesava, Madhava, Aniruddha, Hr�ikesa, Sankar�arta, Pradyumna, Sridhara,\nVasudeva, Damodara, Janardana, Narayarta, Vamana, Padmanabha, etc.\n\nT:hese plenary expansions are likened unto the leaves of a tree, and the\n\nmain tree is likened to Kr��a. K��a, dwelling in Goloka V rndavana, His\n\nsupreme abode, systematically conducts all affairs of both universes\n(material and spiritual) without a flaw by power of His all-peryasiveness.\n\nTEXT 23\n� � �t!f�4it!f� � �fir;{: I\n\n3f'liTffi' � � � ��� lffif�ll II� �II\nyatra kale tv anavrt tim\n\navrtti rh caiva yogina�\n\nprayata yanti tam kalarh\n\nvak§yii.mi bha ra t ar §a bha\n\nyatra--in that;\n\nkale-time; tu-but; anavrttim-no return; avrttim­\n\nreturn; ca--also; eva-certainly; yogina�-of different kinds of mystics;\n\nprayiita�--one who goes; yanti-departs; tam-that; kalam-time; vak§yami\n--describing; bharatar§abha-0 best of the Bharatas.\n\nTRANSLATION\n0 best of the Bharatas, I shall now explain to you the different times at\n\nwhich, passing away from this world, one does or does not come hack.\n\n:A\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0475": "434\n\nBhagavad-gita As It Is\n\n[Ch. 8\n\nPURPORT\nThe unalloyed devotees of the Supreme Lord who are totally surrendered\nsouls do not care when they leave their bodies or by what method. They\nleave everything in Kr�va's hands and so easily and happily return to\nGodhead. But those who are not unalloyed devotees and who depend\n\ninstead on such methods of spiritual realization as karma-yoga, jiiiina-yoga,\n\nhatha-yoga, etc., must leave the body at a suitable time and thereby be\nassured whether or not they will return to the world of birth and death.\n\nIf the yogi is perfect, he can select the time and place for leaving this\n\nmaterial world, but if he is not so perfect, then he has to leave at nature's\nwill. The most suitable time to leave the body and not return is being\nexplained by the Lord in these verses. According to Acarya Baladeva\nVidyabhu�al)a, the Sanskrit word kiila used herein refers to the presiding\ndeity of time.\n\nTEXT 24\n\n�1�: �: 'f01flm a::qo�Qil{_ I\nfi w.rnrt 11� ;m if� �;rr: 11�\\lll\nagnir jyotir aha[!, sukla[l,\n§Ufl-·miisii uttariiyaf�-am\ntatra prayiitii gacchanti\nbrahma brahma-vido janii[l,\nagn i [l, -fire ;\n\njyot*- light; aha(l - day; sukla(l-white;\n\n§a t-miisii(l - six\n\nmonths; uttariiya fl- am-when the sun passes on the northern side; tatrathere; prayiitii[l,-one who\n\ngoes; gacchanti- passes away; brahma-the\n\nAbsolute; brahma-vida(l-one who knows the Absolute;janii[l,- p er son.\n\nTRANSLATION\nThose who know the Supreme Brahman pass away from the world\nduring the influence of the fiery god, in the light, at an auspicious moment,\nduring the fortnight of the moon and the six months when the sun travels\nin the north.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0476": "j\nText 25]\n\nAttaining the Supreme\n\n435\n\nPURPORT\nWhen fire, light, day and moon are mentioned, it is to be understood\nthat over all of them there are various presiding deities who make\narrangements for the passage of the soul. At the time of death, the jiva sets\nforth on the path to a new life. If one leaves the body at the time\ndesignated above, either accidently or by arrangement, it is possible for\nhim to attain the impersonal brahmajyoti. Mystics who are advanced in\nyoga practice can arrange the time and place to leave the body. Others\nhave no control-if by accident they leave at an auspicious moment, then\nthey will not return to the cycle of birth and death, but if not, then there\nis every possibility that they will have to return. However, for the pure\ndevotee in Kr�!la consciousness, there is no fear of returning, whether he\nleaves the body at an auspicious or inauspicious moment, by accident or\narrangement.\n\nTEXT 25\n\n'flY uf,r�� pr: fiO'l(�f �O(Itlij� I\nij;f �r�« iitl�tft !llttr\n\nfiffitij- 11 �'-\\11\n\ndhiimo riitris tathii kn!la�\n§a!l-miisii dak§i!liiyanam\ntatra ciindramasarh jyotir\nyogi priipya nivartate\ndhiima�- smoke; riitri�-night; tathii-also; k[§!la�-the fortnight of the\nd ak §i!la-ayanam -when the sun\npasses on the southern side; tatra- there; ciindramasam-the moon planet;\njyoti�-light ; yogi- the mystic; priipya- achieves; nivartate-comes back.\ndark moon; §at - m iis ii�-t he six months;\n\nTRANSLATION\nThe mystic who passes away from this world during the smoke, the\nnight, the moonless fortnight, or in the six months when the sun passes to\nthe south, or who reaches the moon planet, again comes back.\nPURPORT\nIn the Third Canto of Srimad-Bhiigavatam we are informed that those\nwho are expert in fruitive activities and sacrificial methods on earth\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0477": "436\n\nBhagavad-glta As It Is\n\n[Ch. 8\n\natt ain to the moon at death. These elevated souls live on the moon for\nabout 10,000 years (by demigod calculat ions) and enjoy life by drinking\n\nsoma-rasa. They eventually return to earth. This means that on the moon\nthere are higher classes of living beings, though they may not be perceived\nby the gross senses.\n7\n\nTEXT 26\n\n��Wr if�'f � �iTQ: �T� ltij I\n(.'\"'\n&:;\n� �(--('q\"\"\"'\"\nWll�):q��\nC(QQ �: 11��11\n....\n\nsukla-kr§r-e gati hy ete\njagata� siisvate mate\nekayii yiity aniivrttim\nanyayiivartate puna\"{l\ns u k la-light; km1e-darkness; gati- passing away; hi-certainly; ete-all\nthese; jagata\"{l-of the material world; siisvate-the Vedas; mate-in the\nopinion; ekayii-by one; yiiti- goes; aniivrttim-no return; anyayii-by the\nother; iivartate-comes back; p u n a\"{l-again.\nTRANSLATION\nAccording to the Vedas, there are two ways of passing from this worldone in light and one in darkness. When one passes in light, he does not\ncome back; but when one passes in darkness, he returns.\n\nThe same description of departure and return is quoted by Acarya\nBaladeva Vidyabhii�apa from the Chandogya Upani§ad. In such a way,\nthose who are fruitive laborers and philosophical speculators from time\nimmemorial are constantly going and coming. Actually they do not attain\nultimate salvation, for they do not surrender to Kr�I].a.\n\nTEXT 27\n\n� � 1{1'� ���--4lqr u� �� 1\n�� �� �·l�'ffit ll$ 11�\\911\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0478": "Text 28]\n\nAttaining the Supreme\n\n437·\n\nnaite srti piirtha jiinan\nyogi muhyati kascana\ntasmiit sarve§U kiile§U\nyoga-yukto bhaviirjuna\nna-never; ete- all these; srti- different paths; piirtha- 0 son of Prtha;\n\njiina n - even if they know; yogi- the devotees of the Lord; muhyatibewildered; kascana- anyone; tasmiit-therefore; sarve§U kiile§ u- always;\nyoga yuktaft - being engaged in J<.r�Qa consciousness; b hava-jus t become;\n-\n\narjuna-0 Arjuna.\n\nTRANSLATION\nThe devotees who kno w these two paths, 0 Arjuna, are never bewildered. Therefore he always fixed in devotion.\nPURPORT\nKr�!la is here advising Arjuna that he should not be disturbed by. the\ndifferent paths the soul can take when leaving the material world. A\ndevotee of the Supreme Lord should not worry whether he will depart\neither by arrangement or by accident. The devotee should be firmly\nestablished in Kr�!la consCiousness and chant Hare Kr�!J.a. He should\nknow that concern over either of these two paths is troublesome. The\nbest way to be absorbed in Kr�!la consciousness is to be always dovetailed\nin His service, and this will make one's path to the spiritual kingdom safe,\ncertain, and direct. The word yoga-yukta is especially significant in this\nverse. One who is firm �n yoga is constantly engaged in Kr�!la consciousness\nin all his activities. Sri Riipa Gosvami advises that one should be unattached in. the material world and that all affairs should be steeped in\nKr�!la consciousness. In this way one attains perfection. Therefore the\ndevotee is not disturbed by these descriptions becatise he knows that\nhis passage to the supreme abode is guaranteed by devotional service.\n\nTEXT 28\n\"'\"'\n\n\"'\n\n�\n\nm �� qq:ij :qcr\n\"'\n� ���o�•tA�. Sf �f!'( I\n\n�qm��AAro\n�tift qi: �Rimr- :q� ����It\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0479": "438\n\nBhagavad-gita As It Is\n\n[Ch. 8 .\n\nvede§U yajne§u tapa�su caiva\ndiine§U yat purya-phalam pradi§tam\natyeti tat sarvam idam viditvii\nyogi param sthiinam upaiti ciidyam\nvede§u- in the study of the Vedas; yajiie§u- in the performances of\nyajna, sacrifice; tapa�su- undergoing different types of austerities; caalso; eva-certainly; diine§ u-in giving charities; yat- that which; pur;tyaphalam- the result of pious work; pradi§t am- directed; atyeti- surpasses;\ntat-all those; sarvam idam-all those described above; viditvii- knowing;\nyogi- the\n\ndevotee; param-supreme;\n\npeace; ca-also; iidyam-original\n\ns\n\nthiinam- abode; upaiti- achieved\n\n.\n\nTRANSLATION\nA person who accepts th e path of devotional service is not bereft of the\n\nresults derived from studying t he Vedas, performing austere sacrifices,\ngiving charity or pursuing philosophical and fruitive activities. At the end\nhe reaches the supreme abode.\nPURPORT\nThis verse is the summation of the Seventh and Eighth Chapters,\nparticularly as the chapters deal with Kf�J)a consciousness and devotional\nservice. One has to study the Vedas under the guidance of the spiritual\nmaster and undergo many austerities and penances while living under his\ncare. A brahmaciiri has to live in the home of the spiritual master just like\na servant, and he must beg alms from door to door and bring them to the\nspiritual master. He takes food only under the master's order, and if the\nmaster neglects to call the student for food that day, the student fasts.\nThese are some of the Vedic principles for observing brahmacarya.\nAfter the student studies the Vedas under the master for a period from\nfive to twenty years, he may become a man of perfect character. Study\nof the Vedas is not meant for the recreation of armchair speculators, but\nfor the formation of character. After this training, the brahmaciiri is allowed\nto enter into household life and marry. When he is a householder, he also\nhas to perform many sacrifices and strive for further enlightenment.\nThen after retiring from household life, upon accepting the order of\n\nviinaprastha, he undergoes severe penances, such as living in forests,\ndressing with tree bark, not shaving, etc. By carrying out the orders of\n\nbrahmacliri, householder, viinaprastha and finally sannyiisa, one becomes\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0480": "Attaining the Supreme\n\nText 28]\n\n439.\n\nelevated to the perfectional stage of life. Some are then elevated to the\n\nheavenly kingdoms, and when they become even more advanced they are\n\nliberated in the spiritual sky, either in the impersonal b rahmajy o ti or in\nthe Vaikuvtha planets or Krwaloka. This is the path outlined by Vedic\nliteratures.\n\nThe beauty of Kr�va consciousness, however, is that by one stroke, by\n\nengaging in devotional service, one can surpass all rituals of the different\n\norders of life.\n\nOne should try to understand the Seventh and Eighth Chapters of the\n\nGitii not by scholarship or mental speculation, but by hearing them in\n\nassociation with pure devotees. Chapters Six through Twelve are 1, the\nessence of the Gitii. If one is fortunate to understand the Gita-especially\n\nthese middle six chapters-in the association of devotees, then his life at\nonce becomes glorified beyond all penances, sacrifices, charities, specula­\n\ntions, etc. One should hear the Gitii from the devotee because at the\n\nbeginning of the Fourth Chapter it is stated that the Gitii can only be\n\nperfectly understood by devotees. Hearing the Gitii from devotees, not\nfrom mental speculators, is called faith. Through association of devotees,\n\none is placed in devotional service, and by this service Kr�va 's activities,\n\nform, pastimes, name, etc., become clear, and all misgivings are dispelled.\n\nThen once doubts are removed, the study of the Gitii becomes extremely\npleasurable, and one develops a taste and feeling for Kr�va consciousness.\n\nIn the advanced stage, one falls completely in love with Kr�!J.a, and that is\n\nthe beginning of the highest perfectional stage of life which prepares the\n\ndevotee's\n\ntransferral\n\nto Kr�!la's abode in the spiritual sky, Goloka\n\nVrndavana, where the devotee enters into eternal happiness.\n\nThus end the Bhaktivedanta Purports to the Eighth Chapter of the\n\nSrimad-Bhagavad-gita in the matter of Attaining the Supreme.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0481": "�,..;t/\n\nCHAPTER NINE\n\nThe Most Confidential Knowledge\nTEXT 1\n\n�,fhttttff3qR I\n� � � ��� srtr��;r�q I\n�fit Ffijr-t«mf�ij�T ��tffis��ffl:. II t II\n.\n\n\"'\n\n.\n\n\"'\n\nsri bhagaviin uviica\nidam tu te guhyatamam\npravak�yiimy anasiiyave\njiiiinam vijii.iina-sahitam\nyaj jii.iitvii mok�yase'subhiit\n\nsri bhagaviin uviica-the Supreme Personality of Godhead said; idamthis; tu-but; te-unto you; guhyatamam-most\n\nconfidential; pravak�­\n\nyiimi-1 am speaking; anasiiyave-to the nonenvious; jii.iinam-knowledge;\nvijii.iina-realized knowledge; sahitam-with; yat-which; jii.iitvii-knowing;\nmok�yase-be released; asubhiit-from this miserable material existence.\n\n441\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0482": "442\n\nBhagavad-glta As It Is\n\n[Ch. 9\n\nTR ANSLATION\nThe Supreme Lord said: My dear Arjuna, because you are never envious\nof Me, I shall impart to you this most secret wisdom, knowing which you\nshall he relieved of the miseries of material existence.\nPURPO RT\n\nAs a devotee hears more and more about the Supreme Lord, he he­\n\ncomes enlightened. This hearing process is recommended in the Srimad­\n\nBhiigavatam: \"The messages of the Supreme Personality of Godhead are\nfull of potencies, and these potencies can he realized if topics regarding\n\nthe Supreme Godhead are discussed amongst devotees. This cannot he\nachieved by the association of mental speculators or academic scholars, for\nit is realized knowledge.\"\n\n.\n\nThe devotees are constantly engaged in the Supreme Lord's service. The\nLord understands the mentality and sincerity of a particular living entity\nwho is engaged in Kr�J;la consciousness and gives him the intelligence to\nunderstand the science of Kr�J;la in the association of the devotees. Discussion of Kr�J;la is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make\nadvancement toward spiritual realization. Lord Kr�l)a, in order to encourage Arjuna to higher and higher elevation in His potent service, describes in this Ninth Chapter matters more confidential than any He has\nalready disclosed.\n\nThe very beginning of Bhagavad-gitii, the First Chapter, is more or less\n\nan introduction to the rest of the book; and in the Second and Third\nChapters, the spiritual knowledge described is called confidential. Topics\ndiscussed in the Seventh and Eighth Chapters are specifically related to\ndevotional service, and because they bring enlightenment in Kr�J;la consciousness, they are called more confidential. But the matters which are\ndescribed in the Ninth Chapter deal with unalloyed, pure devotion. Therefore this is called the most confidentiaL One who is situated in the most\nconfidential knowledge of Kr�J;la is naturally transcendental; he therefore\n\nhas no material pangs, although he is in the material world. In the Bhakti­\n\nrasiimrta-sindhu it is said that although one who has a sincere desire to\nrender loving service to the Supreme Lord is situated in the conditional\n\nstate of material existence, he is to be considered liberated. Similarly, we\n\nshall find in the Bhagavad-gitii, Tenth Chapter, that anyone who is engaged\nin that way is a liberated person.\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0483": "Text 2)\n\nThe Most Confidential Knowledge\n\n443\n\nNow this first verse has specific significance. Knowledge (idam jiiiinam)\nrefers to pure devotional service, which consists of nine different activities:\nhearing, chanting, remembering, serving, worshiping, praying, obeying,\nmaintaining friendship and surrendering everything. By the practice of\nthese nine elements of devotional service one is elevated to spiritual consciousness, Kr�pa consciousness. At the time when one's heart is cleared of\nthe material contamination, one can understand this science of Kr�pa.\nSimply to understand that a living entity is not material is not sufficient.\nThat may be the beginning of spiritual realization, but one should recognize\nthe difference between activities of the body and spiritual activities by\nwhich one understands that he is not the body.\nIn the Seventh Chapter we have already discussed the opulent potency\nof the Supreme Personality of Godhead, His different energies, the inferior\nand superior natures, and all this material manifestation. Now in Chapters\nNine and Ten the glories of the Lord will be delineated.\nThe Sanskrit word anasuyave in this verse is also very significant.\nGenerally the commentators, even if they are highly scholarly, are all\nenvious of Kr�v.a, the Supreme Personality of Godhead. Even the most\nerudite scholars write on Bhagavad-gitii very inaccurately. Because they are\nenvious of Kr�v.a, their commentaries are useless. The commentaries given\nby devotees of the Lord are bona fide. No one can explain Bhagavad-gitii,\nor give perfect knowledge of Kr�pa if he is envious. One who criticizes the\ncharacter of Kr�v.a without knowing Him is a fool. So such commentaries\nshould be very carefully avoided. For one who understands that Kr�v.a is\nthe Supreme Personality of G odhead, the pure and transcendental Personality, these chapters will be very beneficial.\n\nTEXT 2\n\n(1\\Sifelq I U�� ��Jpl'�� I\nSRQ'�Tm � ij������� II\nriija-vidyii riija-guhyam\npavitram idam uttamam\npratyak§iivagamam dharmyam\nsusukham kartum avyayam\n\n//\n\nriija v idyii- the king of education; riija-guhyam- the king of confidential\nknowledge; pavitram- the purest; idam- this; uttamam- transcendental;\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0484": "444\n\nBhagavad-gitii As It Is\n\n[Ch. 9\n\npratyak§a-directly experienced; avagamam-understood; dharmyam-the\n\nprinciple of religion; susukham-very happy; kartum-to execute; avyayam\n-everlasting.\n\nTRANSLATION\nThis knowledge is the king of education, the most secret of all secrets. It\nis the purest knowledge, and because it gives direct perception of the self\nby realization, it is the per fection of religion. It is everlasting, and it is\njoyfully performed.\nPURPORT\nThis chapter of Bhagavad-gitii is called the king of education because it\n\nis the essence of all doctrines and philosophies explained before. There are\n\nseven principal philosophers in India: Gautama, KaJ)iida, Kapila, Yajiia­\n\nvalkya, SiiJ)c;lilya, Vaisviinara, and, finally, Vyasadeva, the author of the\nVediinta-sutra. So there is no dearth of knowledge in the field of philosophy\n\nor transcendental knowledge. Now the Lord says that this Ninth Chapter is\nthe king of all such knowledge, the essence of all knowledge that can be\n\nderived from the study of the Vedas and different kinds of philosophy. It\n\nis the most confidential because confidential or transcendental knowledge\ninvolves understanding the difference between the soul and the body. And\n\nthe king of all confidential knowledge culminates in devotional service.\n\nGenerally, people are not educated in this confidential knowledge; they\n\nare educated in external knowledge. As far as ordinary education is concerned, people are involved with so many departments: politics, sociology,\n\nphysics, chemistry, mathematics, astronomy, engineering, etc. There are so\nmany departments of knowledge all over the world and many huge univer­\n\nsities, but there is, unfortunately, no university or educational institution\n\nwhere the science of the spirit soul is instructed. Yet the soul is the most\n\nimportant part of this body; without the presence of the soul, the body\n\nhas no value. Still people are placing great stress on the bodily necessities\nof life, not caring for the vital soul.\n\nThe Bhagavad-gitii, especially from the Second Chapter on, stresses the\n\nimportance of the soul. In the very beginning, the Lord says that this body\n\nis perishable and that the soul is not perishable. That is a confidential part\n\nof knowledge: simply knowing that spirit soul is different from this body\n\nand that its nature is immutable, indestructible and eternal. But that gives\n\nno positive information about the soul. Sometimes people are under the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0485": "Text 2)\n\nThe Most Confidential Knowledge\n\n445\n\nimpression that the soul is different from the body and that when the body\nis finished, or one is liberated from the body, the soul remains in a void\nand becomes impersonal.- But actually that is not the fact. How can the\nsoul, which is so active within this body, be inactive after being liberated\nfrom the body? It is always active. If it is eternal, then it is eternally active,\nand its activities in the spiritual kingdom are the most confidential part of\nspiritual knowledge. These activities of the spirit soul are therefore indicated here as constituting the king of all knowledge, the most confidential\npart of all knowledge.\nThis knowledge is the purest form of all activities, as is explained in\nVedic literature. In the Padma Purorw, man's sinful activities have been\nanalyzed and are shown to be the results of sin after sin. Those who are\nengaged in fruitive activities are entangled in different stages and forms of\nsinful reactions. For instance, when the seed of a particular tree is sown,\nthe tree does not appear immediately to grow; it takes some time. lt is\nfirst a small, sprouting plant, then it assumes the form of a tree, then it\nflowers, bears fruit, and, when it is complete, the flowers and fruits are\nenjoyed by persons who have sown the seed of the tree. Similarly, a man\nperforms a sinful act, and like a seed it takes time to fructify. There are\ndifferent stages. The sinful action may have already stopped within the\nindividual, but the results or the fruit of that sinful action are still enjoyed.\nThere are sins which are still in the form of a seed, and there are others\nwhich are already fructified and are giving us fruit, which we are enjoying\nas distress and pain, as explained in the twentieth verse of the Seventh\nChapter.\nA person who has completely ended the reactions of all sinful activities\nand who is fully engaged in pious activities, being freed from the duality\nof this material world, becomes engaged in devotional service to the\nSupreme Personality of Godhead, Kr�pa. In other words, those who are\nactually engaged in the devotional service of the Supreme Lord are already\nfreed from all reactions. For those who are engaged in the devotional service of the Supreme Personality of Godhead, all sinful reactions, whether\nfructified, in the stock, or in the form of a seed, gradually vanish. Therefore the purifying potency of devotional service is very strong, and it is\ncalled pavitram uttamam, the purest. Uttamam means transcendental.\nTamas means this material world or darkness, and uttamam means that\nwhich is transcendental to material activities. Devotional activities are\nnever to be considered material, although sometimes it appears that devotees are engaged just like ordinary men. One who can see and is familiar\nwith devotional service, however, will know that they are not material\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0486": "446\n\nBhagavad-glta As It Is\n\n[Ch. 9\n\nactivities. They are all spiritual and devotional, uncontaminated by the\nmaterial modes of nature.\nIt is said that the execution of devotional service is so perfect that one\ncan perceive the results directly. This direct result is actually perceived,\nand we have practical experience that any person who is chanting the\nholy names of Kr�pa (Hare Kr�pa, Hare Kr�pa, Kr�pa Kr�pa, Hare Hare/\nHare Riima, Hare Riima, Riima Riima, Hare Hare) in course of time feels\nsome transcendental pleasure and very quickly becomes purified of all\nmaterial contamination. This is actually seen. Furthermore, if one engages\nnot only in hearing but in trying to broadcast the message of devotional\nactivities as well, or if he engages himself in helping the missionary activities of Kr�pa consciousness, he gradually feels spiritual progress. This\nadvancement in spiritual life does not depend on any kind of previous\neducation or qualification. The method itself is so pure that by simply\nengaging in it one becomes pure.\nIn the Vedii.nta-siltra this is also described in the following words:\n\nprakii.sas ca karmar-y abhyii.sii.t. \"Devotional service is so potent that simply\nby engaging in the activities of devotional service, one becomes enlightened\nwithout a doubt.\" Narada, who happened to be the son of a maidservant,\nhad no education, nor was he born into a high family. But when his mother\nwas engaged in serving great devotees, Narada also became engaged, and\nsometimes, in the absence of his mother, he would serve the great devotees\nhimself. Narada personally says, \"Once only, by their permission, I took\nthe remnants of their food, and by so doing all my sins were at once\neradicated. Thus being engaged, I became purified in heart, and at that time\nthe very nature of the transcendentalist became attractive to me.\" (Bhiig.\n\n1.5.25) Narada tells· his disciple Vyasadeva that in a previous life he was\nengaged as a boy servant of purified devotees during four months of their\nstay and that he was intimately associating with them. Sometimes those\nsages left remnants of food on their dishes, and the boy, who would wash\ntheir dishes, wanted to taste the remnants. So he asked the great devotees\nwhether he could eat them, and they gave their permission. Narada then\nate those remnants and consequently became freed from all sinful reactions.\n·\n\nAs he went on eating, he gradually became as purehearted as the sages, and\nhe gradually developed the same taste. The great devotees relished the\ntaste of unceasing devotional service of the Lord, hearing, chanting, etc.,\nand by developing the same taste, Narada wanted also to hear and chant\nthe glories of the Lord. Thus by associating with the sages, he developed a\ngreat desire for devotional service. Therefore he quotes from the Vediinta­\n\nsiltra (prakii.sas ca karmar-y abhyii.sii.t): If one is engaged simply in the acts\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0487": "Text 2)\n\nThe Most Confidential Knowledge\n\n447\n\nof devotional service, everything is revealed to him automatically, and he\n\ncan understand. This is called prakasa�, directly perceived.\n\nNarada was actually a son of a maidservant. He had no opportunity to\ngo to school. He was simply assisting his mother, and fortunately his\nmother rendered some service to the devotees. The child Narada also got\nthe opportunity and simply by association achieved the highest goal of all\nreligions,\n\ndevotional service. In the Srimad-Bhiigavatam it is said that\n\nreligious people generally do not know that the highest perfection of religion is the attainment of the stage of devotional service. Generally Vedic\nknowledge is required for the understanding of the path of self-realization.\nBut here, although he was not educated in the Vedic principle, Narada\nacquired the highest results of Vedic study. This process is so potent that\neven without performing the religious process regularly, one can be\nraised to the highest perfection. How is this possible? This is also confirmed\nin Vedic literature: aciiryaviin puru�o veda. One who is in association with\n\ngreat iicaryas, even if he is not educated or has not studied the Vedas, can\nbecome familiar with all the knowledge necessary for realization.\nThe process of devotional service is a very happy one. Why? Devotional\n\nservice consists of sravarwrh kirtanam vircw�, so one can simply hear the\n\nchanting of the glories of the Lord or can attend philosophical lectures on\ntranscendental knowledge given by authorized iiciiryas. Simply by sitting,\none can learn; then one can eat the remnants of the food offered to God,\nnice palatable dishes. In every state devotional service is joyful. One can\nexecute devotional service even in the most poverty-stricken condition.\nThe Lord says, patrarh pu§parh phalam: He is ready to accept from the\ndevotee any kind of offering, never mind what. Even a leaf, a flower, a bit\nof fruit, or a little water, which are all available in every part of the world,\n\ncan be offered by any person, regardless of social position, and will be\n\naccepted if offered with love. There are many instances in history. Simply\n\nby tasting the tulasi leaves offered to the lotus feet of the Lord, great sages\nlike Sanatkumara became great devotees. Therefore the devotional process\nis very nice, and it can be executed in a happy mood. God accepts only\nthe love with which things are offered to Him.\nIt is said here that this devotional service is eternally existing. It is not\nas the Mayavadl philosophers claim. They sometimes take to so-called\ndevotional service, and as long as they are not liberated they continue\ntheir devotional service, but at the end, when they become liberated, they\n\"become one with God.\" Such temporary time-serving devotional service\nis not accepted as pure devotional service. Actual devotional service continues even after liberation. When the devotee goes to the spiritual planet\n\nL-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0488": "Bhagavad-g!ta As It Is\n\n448\n\n[Ch. 9.\n\nin the kingdom of God, he is also engaged there in serving the Supreme\nLord. He does not try to become one with the Supreme Lord.\nAs it will be seen, actual devotional service begins after liberation. So in\n\nBhagavad-gitii it is said, brahma-bhiita. After being liberated, or being\nsituated in the Brahman position, one's devotional service begins. By\nexecuting devotional service, one can understand the Supreme Lord. No\none can understand the Supreme Personality of Godhead by executing\nkarma-yoga, jniina,\n\nor a�tiinga-yoga or any other yoga independently.\n\nWithout coming to the stage of devotional service, one cannot understand\nwhat is the Personality of Godhead. In the Srimad-Bhiigavatam it is also\nconfirmed that when one becomes purified by executing the process of\ndevotional service, especially by hearing Srimad-Bhiigavatam or Bhagavad­\n\ngitii from realized souls, then he can understand the science of Kr�pa or\nthe science of God. Evam prasanna-manaso bhagavad-bhakti-yogataft.\n\nWhen one's heart is cleared of all nonsense, then one can understand what\nGod is. Thus the process of devotional service, of Kr�J].a consciousness, is\nthe king of all education and the king of all confidential knowledge. It is\nthe purest form of religion, and it can be executed joyfully without\ndifficulty. Therefore one should adopt it.\n\nTEXT 3\n.\n\n�\n\n3T���r: �T ��� lffirtf I\n3lm� �f �� �«�cr�4R II � II\nasraddadhiiniift puru�ii\ndharmasyiisya parantapa\napriipya miim nivartante\nmrtyu-samsiira-vartmani\na sraddadhiiniift-those who are faithless; puru�iifl-such persons; dhar­\n\nma sya\n\n-\n\nof this process of religion; a sya\n\n-\n\nof it; parantapa-0 killer of the\n\nenemies; apriipya-without obtaining; miim-Me; nivartante-come back;\nmrtyu-death; samsiira-material existence; vartmani-on the path of.\nTRANSLATION\nThose who are not faithful on the path of devotional service cannot\nattain Me, 0 conqueror of foes, but return to birth and death in this\n-\n\nmaterial world.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0489": "Text 3]\n\nThe Most Confidential Knowledge\n\n449\n\nPURPORT\nThe faithless cannot accomplish this process of devotional service; that\n\nis the purport of this verse. Faith is created by association with devotees.\nUnfortunate people, even after hearing all the evidence of Vedic literature\nfrom great personalities, still have no faith in God. They are hesitant and\ncannot stay fixed in the devotional service of the Lord. Thus faith is a\nmost important factor for progress in Kr�tla consciousness. In the Caitanya­\n\ncaritiimrta it is said that one should have complete conviction that simply\n\nby serving the Supreme Lord Sri Kr�Q.a he can achieve all perfection. That\n\nis called real faith. In the Srimad-Bhiigavatam (3.4.12) it is stated that by\n\ngiving water to the root of a tree, its branches, twigs and leaves become\nsatisfied, and by supplying food to the stomach all the senses of the body\n\nbecome satisfied, and, similarly, by engaging in the transcendental service\nof the Supreme Lord, all the demigods and all the living entities automatically become satisfied.\n\nAfter reading Bhagavad-gitii one should promptly come to the conclu­\n\nsion of Bhagavad-gitii: one should give up all other engagements and adopt\n\nthe service of the Supreme Lord, Kr�tla, the Personality of Godhead. If\n\none is convinced of this philosophy oflife, that is faith. Now the development of that faith is the process of Kr�tla consciousness.\n\nThere are three divisions of Krwa conscious men. In the third class are\n\nthose who have no faith. If they are engaged in devotional service officially,\nfor some ulterior purpose, they cannot achieve the highest perfectional\n\nstage. Most probably they will slip, after some time. They may become\n\nengaged, but because they haven't complete conviction and faith, it is very\ndifficult for them to continue in Kr�tla consciousness. We have practical\n\nexperience in discharging our missionary activity that some people come\nand apply themselves to the KHt!a consciousness with some hidden motive,\nand as soon as they are economically a little well-situated, they give up this\n\nprocess and take to their old ways again. It is only by faith that one can\n\nadvance in Kr�tla consciousness. As far as the development of faith is\nconcerned, one who is well versed in the literatures of devotional service\n\nand has attained the stage of firm faith is called a first-class person in Kr�tla\nconsciousness. And in the second class are those who are not very advanced\n\nin understanding the devotional scriptures but who automatically have\n\nfirm faith that Kr�t!a bhakti or service to Kr�tla is the best course and so in\n\ngood faith have taken it up. Thus they are superior to the third class who\n\nhave neither perfect knowledge of the scriptures nor good faith but by\n\nassociation and simplicity are trying to follow. The third-class person in\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0490": "Bhagavad-gita As It Is\n\n450\n\n[Ch. 9\n\nKr�t:ta consciousness may fall down, but when one is in the second class or\nfirst class, he does not fall down. One in the first class will surely make\nprogress and achieve the result at the end. As far as the third-class person\nin Kr�J;la consciousness is concerned, although he has faith in the conviction\nthat devotional service to Kr�J;la is very good, he has no knowledge of Kr�J;la\nthrough the scriptures like Srimad-Bhiigavatam and Bhagavad-gitii. Some­\n\ntimes these third-class persons in Kr�J).a consciousness have some tendency\ntoward karma-yoga and jniina-yoga, and sometimes they are disturbed, but\n\nas soon as the infection of karma-yoga or jnana-yoga is vanquished, they\nbecome second-class or first-class persons in Kr�J;la consciousness. Faith in\nKr�J).a is also divided into three stages and described in Srimad-Bhiigavatam.\n\nFirst-class attachment, second-class attachment, and third-class attachment\n\nare also explained in Srimad-Bhiigavatam in the Eleventh Canto. Those who\nhave no faith even after hearing about Kr�J;la and the excellence of devotional service, who think that it is simply eulogy, find the path very difficult, even if they are supposedly engaged in devotional service. For them\nthere is very little hope in gaining perfection. Thus faith is very important\nin the discharge of devotional service.\n\nTEXT 4\n\n� mtf'r<t ri �tf��'ffi�'J'lT I\n\n�Tfir �\"{rn;r ;:r � ij�: II \\l II\nmayii tatam idam sarvam\n\njagad avyakta-miirtinii\n\nmat-sthiini sarva-bhiitiini\n\nna ciiham te§v avasthita[J,\n\nmaya-by Me;tatam-spread; idam-all these manifestations; sarvam-all;\njagat- c osmic manifestation; avyakta-miirtinii-unmanifested form; matsthiini-unto Me;sa rv a b hiitiini-all living entities; na-not; ca-also; aha m\n-\n\n­\n\nI; te § u -in them; avasthita{l-situated.\n\nTRANSLATION\nBy M�, in My unmanifested form, this entire universe is pervaded. All\nbeings are in Me, but I am not in them.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0491": "The Most Confidential Knowledge\n\nText 5)\n\n451\n\nPURPORT\nThe Supreme Personality of Godhead is not perceivable through the\n\ngross material senses. It is said that Lord Sri Kr�!!a's name, fame, pastimes,\netc., cannot be understood by material senses. Only to one who is engaged\n\nin pure devotional service under proper guidance is He revealed. In the\nBrahma-samhitii it is stated, premiiiijanacchurita. . One can see the Su.\n\n.\n\npreme Personality of Godhead, Govinda, always within himself and outside\n\nhimself if he has developed the transcendental loving attitude towards Him.\n\nThus for people in general He is not visible. Here it is said that although He\n\nis all-pervading, everywhere present, He is yet not conceivable by the material senses. But actually, although we cannot see Him, everything is resting\nin Him. As we have discussed in the Seventh Chapter, the entire material\n\ncosmic manifestation is only a combination of His two different energies,\n\nthe superior spiritual energy and the inferior material energy. Just as the\nsunshine is spread all over the universe, the energy of the Lord is spread all\n\nover the creation, and everything is resting in that energy.\nYet one should not conclude that because He is spread all over He has\n\nlost His personal existence. To refute such argument the Lord says, \"I am\n\neverywhere, and everything is in Me, but still I am aloof.\" For example, a\n\nking heads a government which is but the manifestation of the king's ener­\n\ngy; the different governmental departments are nothing but the energies of\nthe king, and each department is resting on the king's power. But still one\ncannot expect the king to be present in every department personally. That\nis a crude example. Similarly, all the manifestations that we see, and every­\n\nthing that exists both in this material world and in the spiritual world, are\nresting on the energy of the Supreme Personality of Godhead. The creation\ntakes place by the diffusion of His different energies, and, as is stated in\nthe Bhaga v ad-gitii He is everywhere present by His petsonal representation,\n,\n\nthe diffusion of His different energies.\n\nTEXT 5\n;r :q ��� IR \"{QTR �tr if trl'tN� I\n\n\"{Q� :q � ¥4¥41�¥41 �: II'-\\ II\nna ca mat-sthiini bhiitiini\npa5ya me yogam ai.Svaram\nbhiita-bhrn na ca bhiita-stho\n\nmamiitmii bhiita-bhiivana[l,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0492": "Bhagavad-gita As It Is\n\n452\n\n[Ch. 9.\n\nna-never; ca-also; mat-sthani-situated in Me; bhiitani-all creation;\npasya-just see; me-My; yogam aisvaram-inconceivable mystic power;\nbhiita-bhrt-maintainer of all living entities; na-never; ca-also; bhiitastha�-in\n\nthe\n\ncosmic\n\nmanifestation;\n\nmama-My; atma--Self; bhuta­\n\nbhavana�-is the source of all manifestations.\nTRANSLATION\nAnd yet everything that is created does not rest in Me. Behold My\nmystic opulence! Although I am the maintainer of all living entities, and\nalthough I am everywhere, still My Self is the very source of creation.\n\nPURPORT\nThe Lord says that everything is resting on Him. This should not be misunderstood. The Lord is not directly concerned with the maintenance and\nsustenance of this material manifestation. Sometimes we see a picture of\nAtlas holding the globe on his shoulders; he seems to be very tired, holding\nthis great earthly planet. Such an image should not be entertained in\nconnection with Kr�Q.a's upholding this created universe. He says that\nalthough everything is resting on Him, still He is aloof. The planetary\nsystems are floating in space, and this space is the energy of the Supreme\nLord. But He is different from space. He is differently situated. Therefore\nthe Lord says, \"A lthough they are situated on My inconceivable energy,\nstill, as the Supreme Personality of Godhead, I am aloof from them.\" This\nis the inconceivable opulence of the Lord.\nIn the Vedic dictionary it is said, \"The Supreme Lord is performing\ninconceivably wonderful pastimes, displaying His energy. His person is full\nof different potent energies, and His determination is itself actual fact. In\nthis way the Personality of Godhead is to be understood.\" We may think\nto do something, but there are so many impediments, and sometimes it is\nnot possible to do as we like. But when Kr�Q.a wants to do something,\nsimply by His willing, everything is performed so perfectly that one cannot\nimagine how it is being done. The Lord explains this fact: although He is\nthe maintainer and sustainer of all material manifestation, He does not\ntouch this material manifestation. Simply by His supreme will everything\nis created, everything is sustained, everything is maintained, and everything\n\nis annihilated. There is no difference between His mind and Himself (as\nthere is a difference between ourselves and our present material mind)\nbecause He is absolute spirit. Simultaneously the Lord is present in everything; yet the common man cannot understand how He is also present\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0493": "/\n\nThe Most Confidential Knowledge\n\nText 6]\n\n453\n\npersonally. He is different from this material manifestation, yet everything\nis resting on Him. This is explained here as yogam aisvaram, the mystic\npower of the Supreme Personality of Godhead.\n\nTEXT 6\n\n��r���«iT R� q�! mtr) lt� I\n�� �lfOr �rfir lf�;ft��ql:lT� II � II\nyathiikiisa-sthito nityarh\nviiyu{t sarvatra-go mahiin\ntathii sarvii[li bhiitiini\nmat-sthiinity upadhiiraya\n\niikiisa s thi ta {t -situated in space; nityam-always;\nviiyu{ wind ; sarvatra-ga{t- blowing everywhere ; mah iin-great ; tathiisimilarly; sarvar- i everything ; bhutiini-created beings; mat-sthiini-situated\nin Me; iti-thus ; lt pa dhii raya try to understand.\nyathii --as much\n\nas;\n\n-\n\nt--\n\n-\n\n-\n\nTRANSLATION\nAs the mighty wind, blowing everywhere, always rests in ethereal space,\nknow that in the same manner all beings rest in Me.\nPURPORT\nFor the ordinary person it is almost inconceivable how �he huge material creation is resting in Him. But the Lord is giving an example which\nmay help us to understand. Space is the biggest manifestation we can\nconceive. The cosmic manifestation rests in space. Space permits the movement of even the atoms and on up to the greatest planets, the sun and the\nmoon. Although the sky (or wind or air) is great, still it is situated within\nspace. Space is not beyond the sky.\nSimilarly, all the wonderful cosmic manifestations are existing by the\nsupreme will of God, and all of them are subordinate to that supreme will.\nAs we generally say, not a blade of grass moves without the will of the\n\nSupreme Personality of Godhead. Thus everything is moving under His\nwill: by His will everything is being created, everything is being maintained,\nand everything is being annihilated. Still He is aloof from everything, as\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0494": "454\n\nBhagavad gita As It Is\n\n[Ch. 9\n\n-\n\nspace is always aloof from the activities of the atmosphere. In the\n\nUpani§ads, it is stated, \"lt is out of the fear of the Supreme Lord that the\nwind is blowing.\" In the Garga Upani§ad also it is stated, \"By the supreme\norder, under the superintendence of the Supreme Personality of Godhead,\nthe moon, the sun and the great planets are moving.\" In the Brahma­\n\nsarhhitii this is also stated. There is also a description of the movement Qf\nthe sun, and it is said that the sun is considered to be one of the eyes of the\nSupreme Lord and that it has immense potency to diffuse heat and light.\nStill it is moving in its prescribed orbit by the order and the supreme will\nof Govinda. So, from the Vedic literature we can find evidence that this\nmaterial manifestation, which appears to us to be very wonderful and\ngreat, is under the complete control of the Supreme Personality of Godhead. This will be further explained in the later verses of this chapter.\n\nTEXT 7\n\n�\"{�nf;r tt{;:ijtr wtifti' �rrfr� 'fTRr�l� I\n������liM �(!q1� Nflli +�� 11 \\9 II\nsarva-bhiitiini kaunteya\nprakrtirh yiinti miimikiim\nkalpa-k§aye punas tiini\nkalpiidau visrjamy aham\nsarva-bhiitiini-all created entities; ka unt eya-0 son of Kunti;prakrtim­\n\nnature; yanti-e nte r; mamikam.,-unto Me; kalpa k� aye- at the end of the\n-\n\nmillennium; puna[l-ag ain; tani-all those; kalpa-iidau-in the be\nof the millennium; visrj am i-1 create; aham-1.\n\nginning\n\nTRANSLATION\n0 son of Kunti, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium,\nby My potency I again create.\n\nPURPORT\nThe creation, maintenance and annihilation of this material cosmic\nmanifestation is completely dependent on the supreme will of the Person-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0495": "Text 8)\n\nThe Most Confidential Knowledge\n\n455\n\nality of Godhead. \"At the end of the millennium\" means at the death of\nBrahma. Brahma lives for one hundred years, and his one day is calculated\nat 4,300,000,000 of our earthly years. His night is of the same duration.\nHis month consists of thirty such days and nights, and his year of twelve\nmonths. After one hundred such years, when Brahma dies, the devastation\nor annihilation takes place; this means that the energy manifested by the\nSupreme Lord is again wound up in Himself. Then again, when there is\nneed to manifest the cosmic world, it is done by His will: ''Although I am\none, I shall become many.\" This is the Vedic aphorism. He expands Himself in this material energy, and the whole cosmic manifestation again takes\nplace.\n\nTEXT 8\n\n31� �T�!+\"tf �Tftf �: �: I\n'{(f!fll{flrt{ ��� 3f'tl<t4�n� II � II\nprakrtim sviim ava§tabhya\n\nvisrjami puna{t puna{t\nbhiita-griimam imam krtsnam\navasam prakrter vasiit\nprakrtim-material nature; sviim-of My personal self; ava §tabhya- e nter\nin; visrjami-create; puna{t p una{t -again, again; bh iita griimam-all these\n-\n\ncosmic manifestations; imam-this; krtsna m-total; avasam- automatically;\nprakrte{t-by the force of nature; vasiit-under obligation.\nTRANSLATION\nThe whole cosmic order is under Me. By My will it is manifested again\nand again, and by My will it is annihilated at the end.\nPURPORT\nThis matter is the manifestation of the inferior energy of the Supreme\nPersonality of Godhead. This has already been explained several times. At\nthe creation, the material energy is let loose as mahat-tattva, into which\nthe Lord as His first Puru§a incarnation, Maha- Vi��u, enters. He lies within\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0496": "Bhagavad-g1ta As It Is\n\n456\n\n[Ch. 9\n\nthe Causal Ocean and breathes out innumerable universes, and into each\nuniverse the Lord again enters as Garbhodakasay1 Vi�J).u. Each universe is in\nthat way created. He still further manifests Himself as K�Irodakasay1\nVi�J;�.U, and that Vi�J;�.U enters into everything-even into the minute atom.\nThis fact is explained here. He enters into everything.\nNow, as far as the living entities are concerned, they are impregnated\ninto this material nature, and as a result of their past deeds they take\ndifferent positions. Thus the activities of this material world begin. The\nactivities of the different species of living beings are begun from the very\nmoment of the creation. It is not that all is evolved. The different species\nof life are created immediately along with the universe. Men, animals,\nbeasts,\n\nbirds-everything\n\nis\n\nsimultaneously created, because whatever\n\ndesires the living entities had at the last annihilation are again manifested.\nIt is clearly stated here that the living entities hav:e nothing to do with this\nprocess. The state of being in their past life in the past creation is simply\nmanifested again, and all this is done simply by His will. This is the inconceivable potency of the Supreme Personality of God. And after creating\ndifferent species of life, He has no connection with them. The creation\ntakes place to accommodate the inclinations of the various living entities,\nand so the Lord does not become involved with it.\n\nTEXT 9\n;r :q- lff �nf;r ii+tlfUI �NRr � I\n\n..A\nt:'\n� iillli\nII � II\n��•'ftr�IWi+tR'ffi\n\"\n\n•\n\n'\"'\n\nna ca miirh tiini karm iirt i\nnibadhnanti dhananjaya\nudiisinavad iisinam\nasaktarh te§U karmasu\nna-never; ca-also; miim-Me; tiini-all those; karmiirti-activities; nibadhnanti-bind; dhananjaya-0 conquerer of riches; udiisinavat-as neutral;\niisinam-situated; asaktam-without attraction; te § u-in them; karmasu-in\nactivities.\n\nTRANSLATION\n\nj\n\n0 Dhanaii aya, all this work cannot bind Me. I am ever detached,\nseated as though neutral.\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0497": "Text 10]\n\nThe Most Confidential Knowledge\n\n457\n\nPURPORT\n\nOne should not think, in this connection, that the Supreme Personality\n\nof Godhead has no engagement. In His spiritual world He is always engaged.\n\nIn the Brahma-samhitii it is stated: \"He is always involved in His eternal,\n\nblissful, spiritual activities, but He has nothing to do with these material\n\nactivities.\" Material activities are being carried on by His different poten-\n\ncies. The Lord is always neutral in the material activities of the created\nworld. This neutrality is explained here. Although He has c<;mtrol over\nevery minute detail of matter, He is sitting as if neutral. The example can\n\nbe given of a high court judge sitting on his bench. By his order so many\n\nthings are happening: someone is being hanged, someone is being put into\n\njail, someone is awarded a huge amount of wealth-but still he is neutral.\nHe has nothing to do with all that gain and loss. Similarly, the Lord is\nalways neutral, although He has His hand in every sphere of activity. In the\n\nVediinta-siitra it is stated that He is not situated in the dualities of this\n\nmaterial world. He is transcendental to these dualities. Nor is He attached\nto the creation and annihilation of this material world. The living entities\ntake their different forms in the various species of life according to their\n\npast deeds, and the Lord doesn't interfere with them.\n\nTEXT 10\n'\"'\n\n\"'\n\n�P·:tf� SllitQ: � ij':qu� I\n\n'\"'\n\n'\"'\n\nP.\n\n� '\"'\n\n�\n\n�\"'\n\nmf� ��� i5fqt(q R� � II� oil\nmayiidhyak§erta prakrti�\nsiiyate sa-cariicaram\nhetuniinena kaunteya\njagad viparivartate\nmaya-by Me; adhyak�er-a-by superintendence; prakrti�-material na­\n\nture;\n\nsilyate- m a n ifest;\n\nsa-with;\n\ncariicaram-moving and\n\nnonmoving;\n\nhetunii-for this reason; anena-this; kaunteya-0 son of Kuntl ; jagat- the\ncosmic manifestation; viparivartate-is working.\n\nTRANSLATION\nThis material nature is working under My direction, 0 son of Kunti, and\nit is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.\n\nJ\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0498": "458\n\nBhagavad-gita As It Is\n\n[Ch. 9\n\nPURPORT\nIt is clearly stated here that the Supreme Lord, although aloof from all\nthe activities of the material world, remains the supreme director. The\nSupreme Lord is the supreme will and the background of this material\nmanifestation, but the management is being conducted by material nature.\nKr�J}a also states in Bhagavad-gitii that of all the living entities in different\nforms and species, \"I am the Father.\" The father gives seeds to the womb\nof the mother for the child, and similarly the Supreme Lord by His mere\nglance injects all the living entities into the womb of material nature, and\nthey come out in their different forms and species, according to their last\ndesires and activities. All these living entities, although born under the\nglance of the Supreme Lord, still take their different bodies according to\ntheir past deeds and desires. So the Lord is not directly attached to this\nmaterial creation. He simply glances over material nature; material nature\nis thus activated, and everything is created immediately. Because He glances\nover material nature, there is undoubtedly activity on the part of the\nSupreme Lord, but He has nothing to do with the manifestation of the\nmaterial world directly. This example is given in the smrti: when there is a\nfragrant flower before someone, the fragrance is touched by the smelling\npower of the person, yet the smelling and the flower are detached from one\nanother. There is a similar connection between the material world and the\nSupreme Personality of Godhead; actually He has nothing to do with this\nmaterial world, but He creates by His glance and ordains. ln summary,\nmaterial nature, without the superintendence of the Supreme Personality\nof Godhead, cannot do anything. Yet the Supreme Personality is detached\nfrom all material activities.\n\nTEXT 11\n\n�r-tRr lfT �T lfT�1f1 Q�Tf�� I\nqt li�WRTT l{l{\"{ijlf{� II� �:II\nav ajiina nti miim miif)hii\nmiinu�im tanum iisritam\nparam bhiivam ajiinanto\nmama bhiita-mahdvaram\navajiinanti-deride; miim-Me; miif},hii�\n\n-\n\nfoolish men; miinu�im-in a hu­\n\nman form; ta n um-h ody; iisri tam-assuming; param-t r a n scen den ta l; bhiivam-nature; ajiinanta�-not\n\nknowing; mama--Mine; bhiita-every t h i ng\n\n'that he; mah e sva ram-s upreme propridor.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0499": "Text 11)\n\nThe Most Confidential Knowledge\n\n459\n\nTRANSLATION\nFools deride Me when I descend in the human form. They do not know\nMy transcendental nature and My supreme dominion over all tha t be.\nPURPORT\nFrom the other explanations of the previous verses in this chapter, it is\nclear that the Supreme Personality of Godhead, although appearing like a\nhuman being, is not a common man. The Personality of Godhead, who\nconducts the creation, maintenance and annihilation of the complete\ncosmic manifestation, cannot be a human being. Yet there are many\nfoolish men who consider Kr�:pa to be merely a powerful man and nothing\nmore. Actually, He is the original Supreme Personality, as is confirmed in·\nthe Brahma-samhitii (iSvarafl paramafl kmwfl); He is the Supreme Lord.\nThere are many iSvaras, controllers, and one appears greater than another. ln the ordinary management of affairs in the material world, we\nfind some official or director, and above him there is a secretary, and above\nhim a minister, and above him a president. Each of them is a controller,\nbut one is controlled by another. In the Btahma-samhitii it is said that\nKr�p.a is the supreme controller; there are many controllers undoubtedly\nboth in the material and spiritual world, but Kr�JJ.a is the supreme controller (isvarafl parama[l kr§rw/l), and His body is sac-cid-iinanda, nonmaterial.\nMaterial bodies cannot perform the wonderful acts described in previous\nverses. His body is eternal, blissful and full of knowledge. Although He is\nnot a common man, the foolish deride Him and consider Him to be a man.\nHis body is called here miinu§im because He is acting just like a man, a\nfriend of Arjuna's, a politician involved in the Battle of Kuruk�etra. In so\nmany ways He is acting just like an ordinary man, but actually His body is\n\nsac-cid-iinanda- v ig raha ete rnal bliss and knowledge absolute. This is con-\n\nfirmed in the Vedic language also (sac-cid-iinanda-riipiiya knriiya): \"l offer\nmy obeisances unto the Supreme Personality of Godhead, Kr�r;ta, who\n\nis the eternal blissful form of knowledge.\" There are other descriptions in t he V ed ic language also.\n\nTam ekarh govindam: \"You are\n\nGovinda, the pleasure of the senses and the cows.\" Sac-cid-iinanda­\n\nvigraham: \"And Your form is transcendental, full of knowledge, bliss and\neternality.\"\nDespite the transcendental qualities of Lord Kr�JJ.a's body, its full\nbliss and knowledge, there are many so-called scholars and commentators\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0500": "460\n\nBhagavad -gita As It Is\n\n[Ch. 9\n\nof Bhagavad-gitii who deride Kr�!Ja as an ordinary man. The scholar may\nbe born an extraordinary man due to his previous good work, but this con­\n\nception of Sci Kr�!Ja is due to a poor fund of knowledge. Therefore he is\n\ncalled m u!Zha , for only foolish persons consider Kr�!Ja to be an ordinary\nhuman being because they do not know the confidential activities of the\nSupreme Lord and His different energies. They do not know that Kr�!Ja's\nbody is a symbol of complete knowledge and bliss, that He is the proprietor\nof everything that be and that He can award liberation to anyone. Because\nthey do not know that Kr�!Ja has so many transcendental qualifications,\nthey deride Him.\nNor do they know that the appearance of the Supreme Personality of\nGodhead in this material world is a manifestation of His internal energy.\nHe is the master of the material energy. As has been explained in several\n\nplaces (mama miiyii duratyaya), He claims that the material energy, al­\n\nthough very powerful, is under His control, and whoever surrenders unto\nHim cah get out of the control of this material energy. If a soul surren­\n\ndered to Krwa. can get out of the influence of material energy, then how\ncan the Supreme Lord, who conducts the creation, maintenance and\nannihilation of the whole cosmic nature, have a material body like us? So\nthis conception of Kr�!Ja is complete foolishness. Foolish persons, however,\ncannot conceive that the Personality of Godhead, Kr��a, appearing just\nlike an ordinary man, can be the controller of all the atoms and of the\ngigantic manifestation of the universal form. The biggest and the minutest\nare beyond their conception, so they cannot imagine that a form like that\nof a human being can simultaneously control the infinite and the minute.\nActually although He is controlling the infinite and the finite, He is apart\n\nfrom all this manifestation. It is clearly stated concerning His yogam\naisvaram, His inconceivable transcendental energy, that He can control the\ninfinite and the finite simultaneously and that He can remain aloof from\nthem. Although the foolish cannot imagine how Kr�!Ja, who appears just\nlike a human being, can control the infinite and the finite, those who are\npure devotees accept this, for they know that Kr�!Ja is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and\nengage in Kr�!Ja consciousness, devotional service of the Lord.\nThere are many controversies amongst .the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult\n\nBhagavad-gita and Srimad-Bhiigavatam, the authoritative texts for under­\n\nstanding the science of Kr�!Ja, then we can understand that Kr��a is the\nSupreme Personality of Godhead. He is not an ordina ry man, although He\n\nappeared on this earth as an ordinary human. In the Srimad-Bhiigavatam,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0501": "The Most Confidential Knowledge\n\nText ll]\n\n461\n\nFirst Canto, First Chapter, when the sages inquire about the activities of\nKrwa, it 1s stated that His appearance as a man bewilders the foolish. No\n\nhuman being could perform the wonderful acts that Kr�pa performed while\nHe was present on this earth. When Kr�pa appeared before His father and\nmother, Vasudeva and Devaki, He appeared with four hands, but after the\nprayers of the parents, He transformed Himself into an ordinary child. His\nappearance as an ordinary human being is one of the features of His tran­\n\nscendental body. In the Eleventh Chapter of the Gitii also it is stated,\n\ntenaiva riiper-a etc. Arjuna prayed to see again that form of four hands,\n\nand when Kn;IJ.a was thus petitioned by Arjuna, He again assumed His\noriginal form. All these different features of the Supreme Lord are certainly not those of an ordinary human being.\nSome of those who deride Kr�IJ.a, who are infected with the Mayavadi\n\nphilosophy, quote the following verse from the Srimad-Bhiigavatam to\nKr�IJ.a\n\nis just\n\nan ordinary man:\n\naham saroe§u\n\nbhiite§u\n\nprove\n\nthat\n\n(Bhiig.\n\n3.29.21) We should better take note 9f this particular verse from\n\nbhiitiitmiivasthita� sadii: \"The Supreme is present in every living entity.\"\n\nthe Vai�IJ.ava iiciiryas like Jiva Gosvami instead of following the interpreta­\n\ntion of unauthorized persons who deride Kr�IJ.a. Jiva Gosvami, commenting\non this verse, says that Kr�IJ.a, in His plenary expansion as Paramatma, is\nsituated in the moving and the nonmoving entities as the Supersoul, so any\nneophyte devotee who simply gives his attention to the arca-miirti, the\n\nform of the Supreme Lord in the temple, and does not respect other living\nentities is uselessly worshiping the form of the Lord in the temple. There\nare three kinds of devotees of the Lord, and the neophyte is in the lowest\nstage. The neophyte devotee gives more attention to the Deity in the\ntemple than to other devotees, so Jiva Gosvami warns that this sort of\nmentality should be corrected. A devotee should see that Kr�IJ.a is present\nin everyone's heart as Paramatma; therefore every body is the embodiment\nor the temple of the Supreine Lord, and as such, as one offers respect to\nthe temple of the Lord, he should similarly properly respect each and\nevery body in whom the Paramatma dwells. Everyone should therefore be\ngiven proper respect and should not be neglected.\nThere are also many impersonalists who deride temple worship. They\nsay that since God is everywhere, why should one restrict himself to\ntemple worship? But if God is everywhere, is He not in the temple or in\nthe Deity? Although the personalist and the impersonalist will fight with\none another perpetually, a perfect devotee in Kr�IJ.a consciousness knows\nthat although Kr�IJ.a is the Supreme Personality, He is all-pervading, as is\n\nconfirmed in the Brahma-samhitii. Although His personal abode is Goloka\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0502": "462\n\nBhagavad·gita As It Is\n\n[Ch.9\n\nVrndavana and He is always staying there, still, by His different manifesta­\n\ntions of energy and by His plenary expansion, He is present everywhere in\n\nall parts of the material and spiritual creation.\n\nTEXT 12\n\n�m ��)��ur) ffi��r;rr ftr�(f�: I\nUaJQ''T�tt�tf � � �;ff f�(Jt: II t� II\nmoghiisii mogha-karmiirw\nmogha-jiiiinii vicetasa�\n\nriih§asim iisurim caiva\n\nprakrtim mohi];Lirh sritii�\n\nmoghiisii�-baffled hope; mogha-karmiirw�-baffled in fruitive activities;\n\nmogha-jiiiinii�-baffled in knowledge; vicetasa�-bewildered; riik�asim­\n\ndemonic; iisurim-atheistic; ca-and; eva-certainly ;prakrtim-nature; mohi­\n\nnim-bewildering; sritii�-taking shelter of.\n\nTRANSLATION\nThose who are thus bewildered are attracted by demonic and atheistic\nviews. In that deluded condition, their hopes for liberation, their fruitive\nactivities, and their culture of knowledge are all defeated.\nPURPORT\nThere are many devotees who assume themselves to be in Kr�J)a con­\n\ns(:iousness and devotional service but at heart do not accept the Supreme\n\nPersonality of Godhead, Kr�J).a, as the Absolute Truth. For them, the fruit\n\nof devotional service-going back to Godhead-will never be tasted. Similarly, those who are engaged in fruitive, pious activities and who are ulti­\n\nmately hoping to be liberated from this material entanglement will never\n\nbe successful either because they deride the Supreme Personality of\n\nGodhead, Kr�J).a. In other words, persons who mock Kr�J).a are to be under­\n\nstood to be demonic or atheistic. As described in the Seventh Chapter of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0503": "Text 13 J\n\nThe Most Confidential Knowledge\n\n463\n\nBhagavad-gitii, such demonic miscreants never surrender to Kr�tJ.a. Therefore their mental speculations to arrive at the Absolute Truth bring them\nto the false conclusion that the ordinary living entity and Kr�Q.a are one\nand the same. With such a false conviction, they think that the body of\nany human being is now simply covered by material nature. and that as\nsoon as one is liberated from this material body there is no difference\nbetween God and himself. This attempt to become one with Kr�tJ.a will be\nbaffled because of delusion. Such atheistic and demoniac cultivation of\nspiritual knowledge is always futile. That is the indication of this verse.\nFor such persons, cultivation of the knowledge in the Vedic literature, like\nthe Vediinta-siitra and the Upani§ads, is always baffled.\nIt is a great offense, therefore, to consider Kr�tJ.a, the Supreme Personality of Godhead, to be an ordinary man. Those who do so are certainly\ndeluded because they cann.ot understand the eternal form of Kr�tJ.a. In the\nBrhad-vai§rava mantra it is clearly stated that one who considers the body\nof Kr�Q.a to be material should be driven out from all rituals and activities\nof the sruti. And if one by chance sees his face, he should at once take\nbath in the Ganges to rid himself of infection. People jeer at Kr�Q.a because\nthey are envious of the Supreme Personality of Godhead. Their destiny is\ncertainly to take birth after birth in the species of atheistic and demoniac\nlife. Perpetually, their real knowledge will remain under delusion, and\ngradually they will regress to the darkest region of creation.\n\nTEXT 13\n\nll�l�qr•HG liT. liT��-���\n�\"'' >��•�+1u�l\"!' I\n�'SI--€Qwt.-tf'lwt«l\" � ��Otflr� II�� II\nmahiitmiinas tu miim piirtha\ndaivim prakrti m iisritii[t\n\nbhajanty ananya-manaso\n\njniitvii bhiitiidim avyayam\n\nmahiitmiina[t -t he g reat souls; t u-but; miim-unto Me; piirtha-0 son of\n\nPrtha; daivim-divine; prakrt im-nature; iisri tii[t - taken shelter of; bhajanti-.render service; ananya-manasa[t-without deviation of the mind;\njfiiitvii- knowing; bhiita-creation; iidim-original; avyayam--inexhaustible.\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0504": "Bhagavad-g1ta As It Is\n\n464\n\n{Ch. 9.\n\nTRANSLATION\n\n0 son of Prtha, those who are not deluded, the great souls, are under\nthe protection of the divine nature. They are fully engaged in devotional\nservice because they know Me as the Supreme Personality of Godhead,\noriginal and inexhaustible.\nPURPORT\nIn this verse the description of mahatma is clearly given. The first sign of\nthe mahiitmii is that he is already situated in the divine nature. He is not\nunder the control of material nature. And how is this effected? That is\nexplained in the Seventh Chapter: one who surrenders unto the Supreme\nPersonality of Godhead, Sri Kr�J,J.a, at once becomes freed from the control\n\nof material nature. That is the qualification. One can become free from the\ncontrol of material nature as soon as he surrenders his soul to the Supreme\nPersonality of Godhead. That is the preliminary formula. Being marginal\npotency, as soon as the living entity is freed from the control of material\nnature, he is put under the guidance of the spiritual nature. The guidance\nof the spiritual nature is called daivim prakrtim, divine nature. So, when one\nis promoted in that way-by surrendering to the Supreme Personality of\nGodhead-one attains to the stage of great soul, mahatma.\n\nThe mahatma does not divert his attention to anything outside Krtipa\n\nbecause he knows perfectly well that Kr�J,J.a is the original Supreme Person,\nthe cause of all causes. There is no doubt about it. Such a mahatma, or\ngreat soul,\n\ndevelops\n\nthrough association with other mahatmas, pure\n\ndevotees. Pure devotees are not even attracted by Kr�J,J.a's other features,\nsuch as the four-armed .Maha-Vi�J,J.U. They are simply attracted by the twoarmed form of Kr�J,J.a. Since they are not attracted to other features of\nKn;J,J.a (w hat to speak of the demigods), they are not concerned with any\nform of a demigod or of a human being. They only meditate upon Kr�J,J.a\nin Kr�J,J.a consciousness. They are always engaged in the unswerving service\nof the Lord in Kr�J,J.a consciousness.\n\nTEXT 14\n\nm �'\\i�� �f �� t�EHtt: I\n21\n\nIILIE:S �� � l{ffi\n\nfiRq��� .llt\\1.11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0505": "Text 14]\n\nThe Most Confidential Knowledge\n\n465\n\nsatatam kirtayanto miim\nyatantas ca dnlha-vratiifl\nnamasyantas ca miim bhaktyii\nnitya-yuktii u piisate\nsatatam-always; kirtayantafl-chanting; miim-Me; yatantafl ca-fully\nendeavoring also; dnlh a-vratiifl-with determination; namasyantafl caoffering obeisances; miim-unto Me; bhaktyii-in devotion; nitya-yuktiiflperpetually engaged; up iisate-worship.\nTRANSLATION\nAlways chanting My glories, endeavoring with great determination, bowing\ndown before Me, these great souls perpetually worship Me with devotion.\nPURPORT\nThe mahiitmii cannot be manufactured by rubber-stamping an ordinary\nman. His symptoms are described here: a mahiitmii is always engaged in\nchanting the\n\nglories of the Supreme Lord Kn;Q.a, the Personality of God­\n\nhead. He has no other business. He is always engaged in the glorification of\nthe Lord. In other words, he is not an impersonalist. When the question of\nglorification is there, one has to glorify the Supreme Lord, praising His\nholy name, His eternal form, His transcendental qualities and His uncommon pastimes. One has to glorify all these things; therefore a mahiitmii is\nattached to the Supreme Personality of Godhead.\nOne who is attached to the impersonal feature of the Supreme Lord, the\n\nbrahmajyoti, is not described as mahiitmii in the Bhagavad-gitii. He is\ndescribed in a different way in the next verse. The mahiitmii is always\nengaged in different activities of devotional service, as described in the\n\nSrimad-Bhiigavatam, hearing and chanting about Vi�pu, not a demigod or\nhuman being. That is devotion: sravaflarh kirtanam v'4flofl, smarapam, and\n\nremembering Him. Such a mahiitmii has firm determination to achieve at\n\nthe ultimate end the association of the Supreme Lord in any one of the\nfive transcendental rasas. To achieve that success, he engages all activities­\n\nmental, bodily and vocal, everything-in the service of the Supreme Lord,\n\nSri Kr�Qa. That is called full Kr�Q.a consciousness.\n\nIn devotional service there are certain activities which are called determined,\n\nsuch as fasting on certain days, like the eleventh day of the moon,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0506": "Bhagava d gita As It Is\n\n466\n\n-\n\n[Ch. 9\n\nEkiidasi, and on the appearance day of the Lord, etc. All these rules and\nregulations are offered by the great acaryas for those who are actually\ninterested in getting admission into the association of the Supreme Personality of Godhead in the transcendental world. The mahiitmiis, great souls,\nstrictly observe all these rules and regulations, and therefore they are sure\nto achieve the desired result.\nAs described in the second verse of this chapter, this devotional service\nis not only easy, but it can be performed in a happy mood. One does not\nneed to undergo any severe penance and austerity. He can live this life in\ndevotional service, guided by an expert spiritual master, and in any position, either as a householder or a sannyiisi, or a brahmacari; in any position\nand anywhere in the world, he can perform this devotional service to the\nSupreme Personality of Godhead and thus become actually mahatma, a\ngreat soul.\n\nTEXT\n\n15\n\n�liltt�il \"CCIctt·� �) �i'IT«� I\nu:a:_ti:s � �\n�Jq\"� 11�'-\\11\njiiana-yajiiena capy anye\nyajanto mam upasate\nekatvena prthaktvena\nbahudha visvato-mukham\njiiana-yajiiena-by cultivation of knowledge; ca-also; api-certainly;\nanye- others; yajantafl- worshiping; mam- Me; upasate- worship; ekatvena\n\n-in oneness; prthaktvena\n-in the universal form.\n\n-\n\nin duality; bahudh a- diversity; visvatafl-mukham\n\nTRANSLATION\nOthers, who are engaged in the cultivation of knowledge, worship the\nSupreme Lord as the one without a second, diverse in many, and in the\nuniversal fonn.\nPURPORT\n\n�\n\nThis verse is the summary of the previous verses. The Lord tells A una\nthat those who are purely in Kr�Q.a consciousness and do not know anything other than Kr�Q.a are called mahatma; yet there are other persons who\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0507": "Text 16]\n\nThe Most Confidential Knowledge\n\n467\n\nare not exactly in the position of mahatma but who worship Kr�l).a also, in\ndifferent ways. Some of them are already described as the distressed, the\nfinancially destitute,\n\nthe\n\ninquisitive,\n\nand those who are engaged in\n\nthe cultivation of knowledge. But there are others who are still lower,\nand these are divided into three:\n\n1) He who worships himself as one\n\nwith the Supreme Lord, 2) He who concocts some form of the Supreme\nLord and worships that, and 3) He who accepts the universal form, the\n\nvisvariipa of the Supreme Personality of Godhead, and worships that. Out\nof the above three, the lowest, those who worship themselves as the\nSupreme Lord, thinking themselves to be monists, are most predominant.\nSuch people think themselves to be the Supreme Lord, and in this mentality they worship themselves. This is also a type of God worship, for\nthey can understand that they are not the material body but are actually\nspiritual soul; at least, such a sense is prominent. Generally the impersonalists worship the Supreme Lord in this way. The second class includes the\nworshipers of the demigods, those who by imagination consider any form\nto be the form of the Supreme Lord. And the third class includes those\nwho cannot conceive of anything beyond the manifestation of this material\nuniverse. They consider the universe to be the supreme organism or entity\nand worship that. The universe is also a form of the Lord.\n\nTEXT 16\n\n3Tt � q: �{¥{00'1�� I\n�S(¥4(lt4t�q'4('4fil(( � ������\naharh kratur aharh yajna�\nsvadhaham aham au§adham\nmantro 'ham aham evajyam\naham agnir aham hutam\naham-I; k rat u�-r itual; aham-I; yajii�-sacrifice; svadha-oblation;\naham-I; aham-I; au§adham-healing herb; mantra�-transcendental chant;\naham-I; aham-I; eva-certainly; ajyam-melted butter; aham-I; agnifl­\n\nfire; aham-I; hutam-offering.\nTRANSLATION\nBut it is I who am the ritual, I the sacrifice, the offering to the ancestors;\nthe healing herb, the transcendental chant. I am the butter and the fire\nand the offering.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0508": "468\n\nBhagavad - glta As It Is\n\n[Ch. 9\n\nPURPORT\nThe sacrifice known as jyoti§{oma is also Kr�I]a, and He is also the mahii­\n\nyajna. The oblations offered to the Pitrloka or the sacrifice performed to\nplease the Pitrloka, considered as a kind of drug in the form of clarified\nbutter, is also Kr�I]a. The mantras chanted in this connection are also\nKr�I]a. And many other commodities made with milk products for offering in the sacrifices are also Kr�I]a. The fire is also Kr�I]a because fire is one\nof the five material elements and is therefore claimed as the separated\nenergy of Kr�I]a. In other words, the Vedic sacrifices recommended in the\n\nkarma-kiir-!la division of the Vedas are in total also Kr�I]a. Or, in other\nwords, those who are engaged in rendering devotional service unto Kr�I]a\nare to be understood to have performed all the sacrifices recommended in\nthe Vedas.\nTEXT\n\n17\n\nfq�l(¥4� �qffi- +4'm 1iffifT fffal¥4(: I\n� qfclst4tifil( � � � :q llt\\911\npitiiham asya jagato\nmiitii d hiitii pitiimaha{l\nvedyam pavitram orhkiira\nrk siima yajur eva ca\npitii-father; aham-1; asya-of this; j agata[l - of the universe; miitii­\n\nmother; dhiitii-supporter; pitii mahaft - grandfather; v e dyam-'- what is to be\n\nknown; pav it ram- that which purifies; omk iiraft - the syllable om; rk- the\n\nIJ.g-veda; siima-the Siima-veda; yajuft - the Yajur-veda; eva- certainly ; caand.\n\nTRANSLATION\nI am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am\nalso the {tk, the Sarna, and the Y ajur [Vedas].\n\nPURPORT\nThe entire cosmic manifestations, moving and nonmoving, are manifested by different activities of Kr�I]a's energy. In the material existence\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0509": "T\n\nText 18]\n\nThe Most Confidential Knowledge\n\n469\n\nwe create different relationships with different living entities who are\nnothing but Kr�l).a's marginal energy, but under the creation of pralqti\nsome of them appear as our father, mother, grandfather, creator, etc., but\nactually they are parts and parcels of Kr�l).a. As such, these living entities\nwho appear to be our father, mother, etc., are nothing but Kr�l).a. In this\nverse the word dhiitii means creator. Not only are our father and mother\nparts and parcels of Kr�l).a, but their creator, grandmother, and grandfather, etc., are also Kr�l).a. Actually any living entity, being part and\nparcel of Kr�l).a, is Kr�l).a. All the Vedas, therefore, aim only toward Kr�l).a.\nWhatever we want to know through the Vedas is but a progressive step to\nunderstand Kr�l).a. That subject matter which helps us purify our constitutional position is especially Kr�l).a. Similarly, the living entity who is inquisiitive to understand all Vedic principles is also part and parcel of Kr�l).a and\nas such is also Kr�l).a. In all the Vedic mantras the word om, called\nprap,ava, is a transcendental sound vibration and is also Kr�l).a. And because\nin all the hymns of the four Vedas, Siima, Yajur, f{g and Atharva, the\nprap,ava or omkiira is very prominent, it is understood to be Kr�l).a.\n\nTEXT\n\n18\n\ntffir� !fi: � f.rcrm: �� � 1\n3fllC{: �: �;f {;(� ifhf+(o���� lft�lf\ngatir bhartii prabhu� siik§i\nniviisa� sara'{larit suhrt\nprabhava� pralaya� sthiinam\nnidhiinam bijam avyayam\nga ti�-goal; bhartii-sustainer; prabhu�-Lord; siik§i-witness; niviisa�abode; sa rapam-refuge ; s uhrt-most intimate friend; prabhava�-creation;\npralay�-dissolution; s thiinam-g round; nidhiinam-resting place; bijamseed; avyayam-imperishable.\n\nTRANSLATION\nI am the goal, the sustainer, the master, the witness, the abode, the\nrefuge and the most dear friend. I am the creation and the annihilation,\nthe basis of everything, the resting place and the eternal seed.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0510": "Bhagavad-g1ta As It Is\n\n470\n\n[Ch. 9\n\nPURPORT\nGati means the destination where we want to go. But the ultimate goal\nis Kr��Ja, although people do not know it. One who does not know Kr��Ja\n\nj·\n\nis misled, and his so-called progressive march is either partial or hallucinatory. There are many who make as their destination different demigods, and\nby rigid performance of the strict respective methods they reach different\nplanets known as Candraloka, Suryaloka, Indraloka, Maharloka, etc. But\nall such lokas or planets, being creations of Kr�J]a, are simultaneously Kr��J.a\nand not Kr��Ja. Actually such planets, being the manifestations of Kr�1_1a's\nenergy, are also Kr��J.a, but actually they only serve as a step forward for\nrealization of Kr��Ja. To approach the different energies of Kr��Ja is to ap­\n\nproach Kr�!Ja indirectly. One should directly approach Kr��Ja, for that will\nsave time and energy. For example, if there is a possibility of going to the\n\ntop of a building by the help of an elevator, why should one go by the\nstaircase, step by step? Everything is resting on Kr�J]a's energy; therefore\nwithout Kr��Ja's shelter nothing can exist. Kr��Ja is the supreme ruler because everything belongs to Him and everything exists on His energy.\nKr��Ja, being situated in everyone's heart, is the supreme witness. The\nresidences, countries or planets on which we live are also Kr��J.a. Kr��Ja is\nthe ultimate goal of shelter, and as such one should take shelter of Kr��J.a\neither for protection or for annihilation of his distressed condition. And\nwhenever we have to take protection, we should know that our protection\nmust be a living force. Thus Kr��J.a is the supreme living entity. Since\nKr��Ja is the source of our generation, or the supreme father, no one can be\na better friend than Kr��J.a, nor can anyone be a better well-wisher. Kr��Ja\nis the original source of creation and the ultimate rest after annihilation.\nKr��Ja is therefore the eternal cause of all causes.\n\nTEXT 19\n\n(fql+tl(+4(\n\nqif �I+9;fflftl flt :;:.r I\n� � �� ��('(iQI(4l-'1\n� llt�ll\n.\n\n�\n\ntapiimy aham aham var§am\n1.\n\nnigrh[Liimy uts,rjiimi ca\namrtam caiva mrtyus ca\nsad asac ciiham arjuna\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0511": "The Most Confidential Knowledge\n\nText 20]\n\n471\n\ntapiimi-give heat; aham-1; aham-1; var§am-rain; nigrhrtiimi-withold;\n\nutsrjiimi-send forth; ca-and; amrtam-immortality; ca-and; eva-certainly; mrtyu�-death; ca-and; sat-being; asat-nonbeing; ca-and; aham-1;\narjuna-0 Aljuna.\nTRANSLATION\n0 Arjuna, I control heat, the rain and the drought. I am immortality,\n\nand I am also death personified. Both being and nonbeing are in Me.\nPURPORT\nKr�I]a, by His different energies, diffuses heat and light through the\nagency of electricity and the sun. During summer season it is Kr�I]a who\nchecks rain from falling from the sky, and then, during the rainy season,\nHe gives unceasing torrents of rain. The energy which sustains us by pro­\n\nlonging the duration of our life is Kr�I]a, and Kr�l]a meets us at the end as\n\ndeath. By analyzing all these different energies of Kr�I]a, one can acertain\nthat for Kr�l]a there is no distinction between matter and spirit, or, in other\nwords, He is both matter and spirit. In the advanced stage of Kr�I]a con­\n\nsciousness, one does not therefore make such distinctions. He sees Kr�I]a\nonly in everything.\n\nSince Kr�l]a is both matter and spirit, the gigantic universal form com­\n\nprising all material manifestations is also Kr�I]a, and His pastimes in\n\nVrndavana as two-handed Syamasundara, playing on a flute, are those of\nthe Supreme Personality of Godhead.\n\nTEXT 20\n\nanttU lft �: '{€f'{l'fT\n�aR11 � wt�·� I\n\"\"� f'lt441ttlt4 \"\"\nij(·���t{� ROttrPi(nl ��II� oil\ntrai-vidyii miirh soma-pii� piita-piipii\nyaji'iair i�tvii svargatirh priirthayante\nte puflyam iisiidya surendra-lokam\na5nanti divyiin divi deva-bhogiin\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0512": "Bhagavad-gita As It Is\n\n472\n\n[Ch. 9\n\nt rai vidyii� -the knowers of the three Vedas; miim-unto Me; soma-pii�-\n\ndrinkers of soma juice;puta-purified;piipii�-sins;yajiia*-with sacrifices;\ni§tvii-after worshiping; svargatim- passage to heaven; priirthayante-pray;\nte- they; pu ftyam- virtue; iisiidya-enjoying; surendra-of Indra; lokam­\n\nworld; a s nanti - enjo y; divyiin-celestial; divi-in heaven; dP;va-bhogiinpleasures of the gods.\nTRANSLATION\nThose who study the Vedas and drink the soma juice, seeking the\nheavenly planets, worship Me indirectly. They take birth on the planet of\nIndra, where they enjoy godly delights.\nPURPORT\n\nThe word t rai-vi dyii� refers to the three Vedas, Siima, Yajur and If-g. A\nbriihmarta who has studied these three Vedas is called a tri-vedi. Anyone\n\nwho is very much attached to knowledge derived from these three Vedas is\nrespected in society. Unfortunately, there are many great scholars of the\nVedas who do not know the ultimate purport of studying them. Therefore\n\nKr�I).a herein declares Himself to be the ultimate goal for the tri-vedis.\nActual tri-vedis take shelter under the lotus feet of Kr�I).a and engage in\npure devotional service to satisfy the Lord. Devotional service hegins with\nthe chanting of the Hare Kr�I).a mantra and side by side trying to understand\nKr�I).a in truth. Unfortunately those who are simply official students .of\nthe Vedas become more interested in offering sacrifices to the different\ndemigods like lndra, Candra, etc. By such endeavor, the worshipers of\ndifferent demigods are certainly purified of the contamination of the\nlower qualities of nature and are thereby elevated to the higher planetary\nsystem or heavenly planets known as Maharloka, J analoka, Tapoloka, etc.\n\nOnce situated on those higher planetary systems, one can satisfy his senses\nhundreds of thousands of times better than on this planet.\n\nTEXT 21\n\nI\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0513": "Text 22]\n\nThe Most Confidential Knowledge\n\n473\n\nte tam bhuktvii svarga-lokarh visiilarh\nk§irte purtye martya-lokarh visanti\nevarh trayi-dharmam anuprapannii\ngatiigatarh kiima-kiimii labhante\nte-they; tam-that; bhuktvii-enjoying; svarga lokam-heaven; visiilam-\n\nvast; k§irte-being exhausted; p u rt ye-merits ; martya-l okam\n\n-\n\nmortal earth;\n\nvisanti-fall down; evam-thus; tray i three Vedas; dharmam-doctrines;\n-\n\nanuprapannii�-following; gata-agatam\n\n-\n\ndeath and birth; kiima-kiimii�­\n\ndesiring sense enjoyments; labhante-attain.\nTRANSLATION\nWhen they have thus enjoyed heavenly sense pleasure, they return to\nthis mortal planet again. Thus, through the Vedic principles, they achieve\nonly flickering happiness.\nPURPORT\nOne who is promoted to those higher planetary systems enjoys a longer\nduration of life and better facilities for sense enjoyment, yet one is not\nallowed to stay there forever. One is again sent back to this earthly planet\nupon finishing the resultant fruits of pious activities. He who has not\nattained\n\nperfection of knowledge, as indicated in the\n\nVediinta-siltra\n\n(janmiidy asya yataM, or, in other words, he who fails to understand Kr�pa,\nthe cause of all causes, becomes baffled in achieving the ultimate goal of\nlife and is thus subjected to the routine of being promoted to the higher\nplanets and then again coming down, as if situated on a ferris wheel\nwhich sometimes goes up and sometimes comes down. The purport is that\ninstead of being elevated to the spiritual world where there is no longer any\npossibility of coming down, one simply revolves in the cycle of birth and\ndeath on higher and lower planetary systems. One should better take to\nthe spiritual world to enjoy eternal life full of bliss and knowledge and\nnever return to this miserable material existence.\n\nTEXT 22\n\n31wt\"41�P(Itt� � it \\1fwtl: qiqt('(� I\n\nrn fit€ijtf419:ffitwtf �··� ct(t+tt« ������\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0514": "Bhagavad -glta As It I s\n\n474\n\n[Ch. 9\n\nananyiis cintayanto miirh\nye janii[l paryupiisate\nte§iirh nityiibhiyuktiiniirh\nyoga-k§emarh vahiimy aham\nananyii[l-no other; cintayanta[l- concentr ating; miim unt o Me ; ye who;\n-\n\n-\n\njanii[l- persons; paryupiisate- properly worship; te§iim- their; nitya- always;\nab hiyu ktiiniim- fi xed in devotion; yoga-k § emam- requir ements; vahiimicarry; aham-1.\n\nTRANSLATION\nBut those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.\n\nPURPORT\nOne who is unable to live for a moment without Kr�I}.a consciousness\ncannot but think of Kr�I}.a twenty-four hours, being engaged in devotional\nservice by hearing, chanting, remembering, offering prayers, worshiping,\nserving the lotus feet of the Lord, rendering other services, cultivating\nfriendship and surrendering fully to the Lord. Such activities are all\nauspicious and full of spiritual potencies; indeed, they make the devotee\nperfect in self-realization. Then his only desire is to achieve the association\nof the Supreme Personality of Godhead. This is called yoga. By the mercy\nof the Lord, such a devotee never comes back to this material condition of\nlife. K§ema refers to the merciful protection of the Lord. The Lord helps\nthe devotee to achieve Kr�I}.a consciousness by yoga, and when he becomes\nfully Kr�I}.a conscious the Lord protects him from falling down to a miserable conditioned life.\n\nTEXT 23\n\nitSU4rila.��TlfffiT �� ��J.�IPctijr: I\n�stq ���J.�Gt.-tttAN'l41lh¥J ������\nye'py anya-devatii-bhaktii\nyajante sraddhayiinvitii[l\nte'pi miim eva kaunteya\nyajanty avidhi-purvakam\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0515": "Text 24]\n\nThe Most Confidential Knowledge\n\n475\n\nye-those; api- also; any a-other; devata- demigods; bhakta[l devotees;\nyajante- worship; sraddhaya-anvita[l- with faith ;te- they; api- also; mamMe; eva-even; kaunteya-0 son of Kunfi; yajanti- sacrifice ; avidhipfirvakam-in a wrong way.\n-\n\nTRANSLATION\nWhatever a man may sacrifice to other gods, 0 son of Kunti, is really\nmeant for Me alone, but it is offered without true understanding.\nPURPORT\n\"Persons who are engaged in the worship of demigods are not very\nintelligent, although such worship is done to Me indirectly,\" Kr�l).a says.\nFor example, when a man pours water on the leaves and branches of a\ntree without pouring water on the root, he does so without sufficient\nknowledge or\n\nwithout observing\n\nregulative\n\nprinciples. Similarly, the\n\nprocess of rendering service to different parts of the body is to supply\nfood to the stomach. The demigods are, so to speak, different officers and\ndirectors in the government of the Supreme Lord. One has to follow the\nlaws made by the government, not by the officers or directors. Similarly,\neveryone is to offer his worship to the Supreme Lord only. That will\nautomatically satisfy the different officers and directors of the Lord. The\nofficers and directors are engaged as representatives of the government,\nand to offer some bribe to the officers and directors is illegal. This is\n\nstated here as avidhi-pfirvakam. In other words, Kr�l).a does not approve the\nunnecessary worship of the demigods.\n\nTEXT 24\n\n31( ft: e;;l�ijl'1f li�T � Sf�� I\n.... ij �ij$m(��q� � 11�\\lll\naham hi sarva-yajiiiiniirh\nbhoktii ca prabhur eva ca\n\nI\n\nll\nl,\n\nna t u miim a bhijana nti\n\ntattveniitas cyavanti te\n\ny\nb ho k tii-enjoyer ;\nnd ; p ra b hu[l-L ord; eva-also; ca-and; na-not; tu-but; mam-Me;\n\naham-1; hi-surel ; sarva-of all; yajii iiniim-sacrifices ;\nca- a\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0516": "-y\n\n476\n\n..._.,\n\nBhagavad-gita As It Is\n\n[Ch� 9\n\nabhijiinanti-know; tattvena-in reality; ata�-therefore; cyavanti-fall\ndown; te-they.\nTRANSLATION\nI am the only enjoyer and the only object of sacrifice. Those who do\nnot recog nize My true transcendental nature fall down.\nPURPORT\n\nHere it is clearly stated that there are many types of yajfia performances\nrecommended in the Vedic literatures, but actually all of them are meant\nfor satisfying the Supreme Lord. Yajfia means Vi�pu. In the Second\nChapter of Bhagavad-gitii it is clearly stated that one should only work for\nsatisfying Yajfia or Vi�pu. The perfectional form of human civilization,\nknown as varrtiisrama-dharma, is specifically meant for satisfying Vi�pu.\nTherefore, J<.r�r;ta says in this verse, \"I am the enjoyer of all sacrifices because I am the supreme master.\" However, less intelligent persons, without\nknowing this fact, worship demigods for temporary benefit. Therefore they\nfall down to material existence and do not achieve the desired goal of life.\nIf, however, anyone has any material desire to be fulfilled, he had better\npray for it to the Supreme Lord (although that is not pure devotion), and\nhe will thus achieve the desired result.\n\nTEXT 25\n\n� �€lfHtt �lfrq<t;:�uf.ij' R<lttij'(: 1\np��trrf.ij';r�;ftsftr� II��IJ\nyiinti deva-vratii deviin\npitfn yiinti pitr-vratii�\nbhiitiini yiinti bhiitejyii\nyiinti mad-yiijino pi iniim\nyiinti-achieve; deva-vratii�-worshipers of demigods; deviin-to demigods; pitfn-to ancestors; yiinti-go; pitr-vratii�-worshipers of ancestors;\nbhiitiini-to ghosts and spirits; yiinti-go; bhiitejyii�-worshipers of ghosts\nand spirits; yiinti-go; mat-My; yiijina�-devotees; api-also; miim-unto\nMe.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0517": "··fj;·\n\nText 26]\n\n¢\n\nThe Most Confidential Knowledge\n\n477\n\nTRANSLATION\nThose who worship the demigods will take birth among the demigods;\nthose who worship ghosts and spirits will take birth among such beings;\nthose who worship ancestors go to the ancestors; and those who worship\nMe will live with Me.\nPURPORT\nIf anyone has any desire to go to the moon, the sun, or any other planet,\none can attain the desired destination by following specific Vedic principles\nrecommended for that purpose. These are vividly described in the fruitive\nactivities portion of the Vedas, technically known as darsa-paurrwmasi,\nwhich recommends a specific worship of demigods situated on different\nheavenly planets. Similarly , one can attain the pita planets by performing\n. a specific yajiia. Similarly, one can go to many ghostly planets and become\na yak§a, rak§a or pisaca. Pisaca worship is called \"black arts\" or \"black\nmagic.\" There are many men who practice this black art, and they think\nthat it is spiritualism, but such activities are completely materialistic.\nSimilarly , a pure devotee, who worships the Supreme Personality of Godhead only, achieves the planets of Vaiku!ltha and Kr�l}.aloka without a\ndoubt. It is very easy to understand through this important verse that if\nby simply worshiping the demigods one can achieve the heavenly planets,\nor by worshiping the pita achieve the pita planets, or by practicing the\nblack arts achieve the ghostly planets, why can the pure devotee not\nachieve the planet of Kr�l}.a or Vi�tm? Unfortunately many people have no\ninformation of these sublime planets where 1\\r�l}.a and Vi�tm live, and\nbecause they do not know of them they fall down. Even the impersonalists fall down from the brahmajyoti. This Kr�l,la consciousness movement\nis therefore distributing sublime information to the entire human society\nto the effect that by simply chanting the Hare Kr�l,la mantra one can become perfect in this life and go back home, hack to Godhead.\n\nTEXT 26\n\n1ft��ijfi�lt�!N�I\n� �v9;q�41mfir 314ij1�41;H II'� II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0518": "..\n\nBhagavad-gita As It Is\n\n478\n\n[Ch. 9\n\npatrarh pu§parh phalarh toyam\nyo me bhaktyii prayacchati\ntad aharh bhakty-upahrtam\nasniimi prayatiitmana�\npatram-a leaf; pu§pam-a flower; phalam-a fruit; t oyam-water; ya�­\n\nwhoever; me-unto Me; bha k tyii - with devotion; p rayacch at i -offers; tatthat; aham-1; b ha k ti-up ahrtam - offered\n\nin devotion; asnami- accept ;\n\nprayata-iitmana�-of one in pure consciousness.\n\nTRANSLATION\nIf one offers Me with love and devotion a leaf, a flower, fruit or\nwater, I will accept it.\n\nPURPORT\nHere Lord Kr�Q.a, having established that He is the only enjoyer, the\nprimeval Lord, and the real object of all sacrificial offerings, reveals what\ntypes of sacrifices He desires to be offered. If one wishes to engage in devotional service to the Supreme in order to be purified and to reach the goal\nof life-the transcendental loving service of God-then he should find out\nwhat the Lord desires of him. One who loves Kr�Q.a will give Him whatever\nHe wants, and he avoids offering anything which is undesirable or unasked\nfor. Thus, meat, fish and eggs should not be offered to Kr�Q.a. If He desired\nsuch things as offerings, He would have said so. Instead He clearly requests\nthat a leaf, fruit, flowers and water be given to Him, and He says of this\noffering, \"I will accept it.\" Therefore, we should understand that He will\nnot accept meat, fish and eggs. Vegetables, grains, fruits, milk and water\nare the proper foods for human beings and are prescribed by Lord Kr�Q.a\nHimself. Whatever else we eat cannot be offered to Him, since He will not\naccept it. Thus we cannot be acting on the level of loving devotion if we\noffer such foods.\n\nIn the Third Chapter, verse thirteen, Sri Kr�Q.a explains that only the\n\nremains of sacrifice are purified and fit for consumption by those who are\nseeking advancement in life and release from the clutches of the material\nentanglement. Those who do not make an offering of their food, He says\nin the same verse, are said to be eating only sin. In other words, their every\nmouthful is simply deepening their involvement in the complexities of\nmaterial nature. But preparing nice, simple vegetable dishes, offering them\nbefore the picture or Deity of Lord Kr�Q.a and bowing down and praying\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0519": ".\\\n\nText 27]\n\nThe Most Confidential Knowledge\n\n479\n\nfor Him to accept such a humble offering, enable one to advance steadily\nin life, to purify the body, and to create fine brain tissues which will lead\nto clear thinking. Above all, the offering should be made with an attitude\nof love. Kr�IJ.a has no need of food, since He already possesses everything\nthat be, yet He will accept the offering of one who desires to please Him in\nthat way. The important element, in preparation, in serving and in offering, is to act with love for Kr�IJ.a.\nThe impersonalist philosophers, who wish to maintain that the Absolute\nTruth is without senses, cannot comprehend this verse of Bhagavad-gitii.\nTo them, it is either a metaphor or proof of the mundane character of\nKr�IJ.a, the speaker of the Gitii. But, in actuality, Kr�IJ.a, the Supreme Godhead, has senses, and it is stated that His senses are interchangeable; in\nother words, one sense can perform the function of any other. This is\nwhat it means to say that Kr�IJ.a is absolute. Lacking senses, He could\nhardly be considered full in all opulences. In the Seventh Chapter, Kr�IJ.a\nhas explained that He impregnates the living entities into material nature.\nThis is done by His looking upon material nature. And so in this instance,\nKr�IJ.a's hearing the devotee's words of love in offering foodstuffs is\nwholly identical with His eating and actually tasting. This point should be\n\nemphasized: because of His absolute position, His hearing is wholly identical with His eating and tasting. Only the devotee, who accepts Kr�IJ.a as He\ndescribes Himself, without interpretation, can understand that the Supreme\n\nAbsolute Truth can eat food and enj oy it.\n\nTEXT 27\n\n�UN ��tft.t ��(\\rtf G>G>IRi � I\n��m �� ij� �<:>&a,� \"�\\911\nyat karo§i yad asniisi\nyaj juho§i dadiisi yat\nyat tapasyasi kaunteya\ntat kuru§va mad arparam\nyat- what; karo§i- you do; yat-whatever; asniisi you eat; yat what\n-\n\n-\n\n­\n\never; ju ho�i- you offer; dadiisi- you give away; yat- whatever; yat- what\n\n­\n\never; tap asyasi\n\n-\n\nausterities you perform; kaunteya-0 son of Kunti; tat­\n\nthat; kuru§va-make; ma t -u nt o Me; atp aram-offering.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0520": ".,\n\nBhagavad-gita A s It Is\n\n480\n\n[Ch. 9\n\nTRANSLATION\n0 son of Kunti, all that you do, all that you eat, all that you offer and\ngive away, as well as all austerities that you may perform, should be done\nas an offering unto Me.\n\nPURPORT\nThus, it is the duty of everyone to mold his life in such a way that he will\nnot forget Kr�l)a in any circumstance. Everyone has to. work for maintenance of his body and soul together, and Kr�l)a recommends herein that\none should work for Him. Everyone has to eat something to live; therefore\nhe should accept the remnants of foodstuffs offered to Kr�l)a. Any\ncivilized man has to perform some religious ritualistic ceremonies; therefore\nKr�l)a recommends, \"Do it for Me,\" and this is called arcana. Everyone\nhas a tendency to give something in charity; Kr�l)a says, \"Give it to Me,\"\nand this means that all surplus money accummulated should be utilized in\nfurthering the Kr�l)a consciousness movement. Nowadays people are very\nmuch inclined to the meditational process, which is not practical in this\nage, but if anyone practices meditating on Kr�l)a twenty-four hours by\nchanting the Hare Kr�l)a mantra round his beads, he is surely the greatest\nyogi, as substantiated by the Sixth Chapter of Bhagavad-gita.\n\nTEXT 28\n�\"' .\n\n�\n\n__s_ �\n\n�+r��{C( 111��� �+i�..�: I\n\"'\n\n�T�m�=ffi'TOO Fr� 1lli� II ��II\nsubhiisubha-phalair evam\nmok§yase karma-bandhanai�\nsannyiisa-yoga-yuktiitmii\nvimukto miim upai§yasi\n\nI\n\n'\n\nsubha-good; asubha- evil; phalai�- results; evam- thus; mok§yase- free;\n\nkarma-action; bandhana * -bondage; sannyiisa-of renunciation; yoga­\n\nthe yoga; yuk t a-iit mii- havin g the mind firmly set on; v im u k ta �-liberated;\nmiim-to Me; u pa i§ya s i-you will attain.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0521": "Text 28]\n\nThe Most Confidential Knowledge\n\n481\n\nTRANSLATION\nIn this way you will be freed from all reactions to good and evil deeds,\nand by this principle of renunciation you will be liberated and come to\n\nMe.\nPURPORT\n\n.,\n\\, ;Y\n\nOne who acts in Kr�J)a consciousness under superior direction is called\n\nyukta. The technical term is yukta-vairiigya. This is further explained by\nRiipa Gosvaml as follows.\nRiipa Gosvaml says that as long as we are in this material world we have\nto act; we cannot cease acting. Therefore if actions are performed and the\nfruits are given to Kr�J)a, then that is called yukta-vairiigya. Actually\nsituated in renunciation, such activities clear the mirror of the mind, and\nas the actor gradually makes progress in spiritual realization he becomes\ncompletely surrendered to the Supreme Personality of Godhead. Therefore\nat the end he becomes liberated, and this liberation is also specified. By\nthis liberation he does not become one with the brahmajyot� but rather\nenters into the planet of the Supreme Lord. It is clearly mentioned here:\n\nmiim upai§yasi, \"he comes to Me,\" back home, back to Godhead. There\nare five different stages of liberation, and here it is specified that the\ndevotee who has always lived his lifetime here under the direction of the\nSupreme Lord, as stated, has evolved to the point where he can, after\nquitting this body, go hack to Godhead and engage directly in the\nassociation of the Supreme Lord.\nAnyone who has no other interest but to dedicate his life to the service\nof the Lord is actually a sannyiisi. Such a person always thinks of himself\nas\n\nan eternal servant, dependant on the supreme will of the Lord. As such,\n\nwhatever he does, he does it for the benefit of the Lord. Whatever action\nhe performs, he performs it as service to the Lord. He does not give serious\nattention to the fruitive activities or prescribed duties mentioned in the\n\nVedas. For ordinary persons it is obligatory to execute the prescribed\nduties mentioned in the Vedas, but although a pure devotee who is completely engaged in the senice of the Lord may sometimes appear to go\nagainst the prescribed Vedic duties, actually it is not so.\nIt is said, therefore, by V ai�pava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee.\nThe exact words are vainwvera kriyii mudrii vijiie nii bujhayii. A person\nwho is thus always engaged in the service of the Lord or is always thinking\nand planning how to serve the Lord is to be considered completely\nliberated at present and in the future. His going home, back to Godhead,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0522": "Bhagavad-gita As It Is\n\n482\n\n(Ch. 9\n\nis guaranteed. He is above all materialistic criticism, just as Kr�va IS\nabove all criticism.\nTEXT 29\n\n�rst rt\"{� ;r � �sm ;r ilrtr: 1\ntr�u�����!l�� ������\nsamo'harh sarva-bhiite§u\nna me dve§yo'sti na priya�\nye bhajanti tu miirh bhaktyii\nmayi te te§u ciipy aham\nsama�-equally disposed; aham-I; sarva-bhiite§u-to all living entities;\nna-no one; me-Mine; dv e �ya�-hateful; asti-is; na-nor; priya�-dear;\nye-those; bhajanti-render transcendental service; tu-yet; ma.m-unto Me;\n\nb ha k ty ii-in devotion; mayi-unto Me; te-such persons; te � u-in them;\nca-also; api-certainly; aham-I.\nTRANSLATION\nI envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am\nalso a friend to him.\nPURPORT\nOne may question here that if Kr�l)a is equal to everyone and no one is\nHis special friend, then why does He take a special interest in the devotees\nwho are always engaged in His transcendental service? But this is not\ndiscrimination; it is natural. Any man in this material world may be very\ncharitably disposed, yet he has a special interest in his own children. The\nLord claims that every living entity-'-in whatever form-is His son, and as\nsuch He provides everyone with a generous supply of the necessities of life.\nHe is just like a cloud which pours rain all over, regardless whether it falls\non rock or land or water. But for His devotees, He gives specific attention.\nSuch devotees are mentioned here: they are always in Kr�l)a consciousness,\nand therefore they are always transcendentally situated in Kr�J)a. The very\nphrase Kr�l)a consciousness suggests that those who are in such consciousness are living transcendentalists, situated in Him. The Lord says here\ndistinctly, \"mayi te,\" \"in Me.\" Naturally, as a result, the Lord is also in\nthem. This is reciprocal. This also explains the words: asti na priyaMye\n\nbhajanti: \"Whoever surrenders unto Me, proportionately I take care of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0523": "The Most Confidential Knowledge\n\nText 30)\n\n483\n\nhim.\" This transcendental reciprocation exists because both the Lord and\nthe devotee are conscious. When a diamond is set in a golden ring, it looks\nvery nice. The gold is glorified, and at the same time the diamond is glorified. The Lord and the living entity eternally glitter, and when a living\nentity becomes inclined to the service of the Supreme Lord, he looks\nlike gold. The Lord is a diamond, and so this combination is very nice.\nLiving entities in a pure state are called devotees. The Supreme Lord\nbecomes the devotee of His devotees. If a reciprocal relationship is not\npresent between the devotee and the Lord, then there is no personalist\nphilosophy. In the impersonal philosophy there is no reciprocation between\nthe Supreme and the living entity, but in the personalist philosophy there is.\nThe example is often given that the Lord is like a desire tree, and whatever one wants from this desire tree, the Lord supplies. But here the\nexplanation is more complete. The Lord is here stated to be partial to the\ndevotees. This is the manifestation of the Lord's special mercy to the\ndevotees. The Lord's reciprocation should not be considered to be under\nthe law of karma. It belongs to the transcendental situation in_which the\nLord and His devotees function. Devotional service of the Lord is not an\nactivity of this material world; it is part of the spiritual world where eternity, bliss and knowledge predominate.\n\nTEXT 30\nr-..\n\n:.\n\n\"'\n\n\"'�3lllf ��1+-llti lf�\n'll'l;w;tt �� I\n\nm��¥1RfollH't+4�0lletR-«irf{�n 11� oil\napi cet suduriiciiro\nbhajate miim ananya-bhiik\nsiidhur eva sa mantavya�\nsamyag vyavasito hi sa�\napi-in spite of; cet-although; suduriiciira�-one committing the most\nabominable actions; bhajate\n\n-\n\nengaged in devotional service; miim-unto\n\nMe;ananya bhiik-without deviation;siidhu�-saint;eva-certainly; sa�-he;\n-\n\nmantavya�-to be considered; samyak-completely; vyavasita�-situated;\nhi-certainly; sa�-he\n\n.\n\nTRANSLATION\n\nEven if one commits the most abominable actions, if he is engaged in\ndevotional service, he is to be considered saintly because he is properly\nsituated.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0524": "484\n\nBhagavad-gita As It Is\n\n[Ch. 9\n\nPURPORT\nThe word suduriiciiro used in this verse is very significant, and we should\nunderstand it properly. When a living entity is conditioned, he has two\nkinds of activities: one is conditional, and the other is constitutional. As\nfor protecting the body or abiding by the rules of society and state,\ncertainly there are different activities, even for the devotees, in connection\nwith the conditional life, and such activities are called conditional. Besides\nthese, the living entity who is fully conscious of his spiritual nature and is\nengaged in Kr�?Qa consciousness, or the devotional service of the Lord, has\nactivities which are called transcendental. Such activities are performed in\nhis constitutional position, and they are technically called devotional service. Now, in the conditioned state, sometimes devotional service and the\nconditional service m relation to the body will parallel one another. But\nthen again, sometimes these activities become opposed to one another. As\nfar as possible, a devotee is very cautious so that he does not do anything\nthat could disrupt his wholesome condition. He knows that perfection in\nhis activities depends on his progressive realization of Kr�?Qa consciousness.\nSometimes, however, it may be seen that a person in Krf?Qa consciousness\ncommits some act which may be taken as most abominable socially or\npolitically. But such a temporary falldown does not disqualify him. In the\n\nSrimad-Bhiigavatam it is stated that if a person falls down, but is whole­\n\nheartedly engaged in the transcendental service of the Supreme Lord, the\nLord, being situated within his heart, beautifies him and excuses him from\n\nthat abomination. The material contamination is so strong that even a yogi\nfully engaged in the service of the Lord sometimes becomes ensnared; but\n\nKr�?Qa consciousness is so strong that such an occasional falldown is at\nonce rectified. Therefore the process of devotional service is always a\nsuccess. No one should deride a devotee for some accidental falldown\nfrom the ideal path, for, as is explained in the next verse, such occasional\nfalldowns will be stopped in due course, as soon as a devotee is completely\nsituated in Kr�Qa consciousness.\nTherefore a person who is situated in Kn;Qa consciousness and is engaged\nwith determination in the process of chanting Hare Kr�Qa, Hare Kr�Qa,\n\nKr�1.1a Kr�Qa, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare\nshould be considered to be in the transcendental position, even if by\n\nchance or accident he is found to have fallen. The words siidhur eva, \"he is\n\nsaintly,\" are very emphatic. They are a warning to the nondevotees that\nbecause of an accidental falldown a devotee should not he derided; he\nshould still he considered saintly even if he has fallen down accidentally.\n\nAnd the word mantavya[l is still more emphatic. If one does not follow\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0525": "The Most Confidential Knowledge\n\nText 31]\n\n485.\n\nthis rule, and derides a devotee for his accidental falldown, then he is\ndisobeying the order of the Supreme Lord. The only qualification of a\ndevotee is to be unflinchingly and exclusively engaged in devotional\nservice.\n\nThe mark of a spot which may be seen on th� moon does not become\n\nan impediment to the moonlight. Similarly, the accidental falldown of a\ndevotee from the path of a saintly character does not make him abomin­\n\nable. On the other hand, one should not misunderstand that a devotee in\n\ntranscendental devotional service can act in all kinds of abominable ways;\n\nthis verse only refers to an accident due to the strong power of material\nconnections. Devotional service is more or less a declaration of war against\n\nthe illusory energy. As long as one is not strong enough to fight the\n\nillusory energy, there may be accidental falldowns. But when one is stro�g\n\nenough, he is no longer subjected to such falldowns, as previously ex­\n\nplained. No one should take advantage of this verse and commit nonsense\n\nand think that he is still a devotee. If he does not improve in his character\nby devotional service, then it is to be understood that he is not a high\n\ndevotee.\n\nTEXT 31\n\nfapi +rm �'tl�¥41 ��� A•I4RT I\n� 'j.\nn. ...\n4tft: ;r i{ lN: S(UI'4�Rt II � t ll\n:z\n\nII\n\nII\n\nk§iprarit bhavati dharmiitmii\nsasvac-chiintirit nigacchati\nkaunteya pratijiinihi\nna me bhaktafi, prap.asyati\nk§ipram-very soon; bhavati-becomes; dharma iitma- righteous; sasvatan tim-lasting peace; nigacchati-attains; kaunteya-0 son of Kunti;\npratijiin fhi-j ustly declare; na-never; me- Mine; b haktafi,- devotee; prap.-\n\ns\n\nasyati-perishes.\n\nTRANSLATION\nHe quickly becomes righteous and attains lasting peace. 0 son of Kunti,\ndeclare it boldly that My devotee never perishes.\n\nPURPORT\nThis should not be misunderstood. In the Seventh Chapter the Lord\n\nsays that one who is eng ag ed in mischievous activities cannot become a\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0526": "486\n\n[Ch. 9\n\nBhagavad-gita As It Is\n\ndevotee of the Lord. One who is not a devotee of the Lord has no good\nqualifications whatsoever. The question remains, then, how can a person\nengaged in abominable activities-either by accident or intention-be a\npure devotee? This question may justly be raised. The miscreants, as stated\nin the Seventh Chapter, who never come to the devotional service of the\nLord, have no good qualifications, as is stated in the Srimad-Bhiigavatam.\n\nGenerally, a devotee who is engaged in the nine kinds of devotional activities is engaged in the process of cleansing all material contamination from\nthe heart. He puts the Supreme Personality of Godhead within his heart,\nand all sinful contaminations are naturally washed away. Continuous\nthinking of the Supreme Lord makes him pure by nature. According to the\n\nVedas, there is a certain regulation that if one falls down from his exalted\n\nposition, he has to undergo certain ritualistic processes to purify himself.\nBut here there is no such condition because the purifying process is\nalready there in the heart of the devotee, due to his remembering the\nSupreme Personality of Godhead constantly. Therefore, the chanting of\nHare Kr�J).a, Hare Kr�J).a, Kr�J).a Kr�J).a, Hare Hare/ Hare Rama, Hare Rama,\nRama Rama, Hare Hare should be continued without stoppage. This will\nprotect a devotee from all accidental falldowns. He will thus remain\nperpetually free from all material contaminations.\n\nTEXT 32\n\nliT ft: qy�otmf�lrsftf�: tflq�;w�: I\n�����«��\nsf?f�m� n����\nmiim hi piirtha vya piisritya\n\nye 'pi syu{l pii p a-yon aya{l\n\nstriyo vaiSyiis tathii sudriis\nte 'pi yiinti pariim gatim\n\nmiim-unto Me; hi-certainly; p iirtha-0 son of Prtha; vyapiisrityaparticularly taking shelter; ye-anyone; ap i- also ; s yu[l-becomes; piipa­\n\nyonaya[l-born of a lower family; striyafl- women; vaiSyii[l-mercantile\npeople; tathii- also; sudrii{l- lower class men; te ap i-even they; yii nti-go;\npariim-supreme; gatim- destination.\n·\n\nTRANSLATION\n0 son of Prtha, those who take shelter in Me, though they be of lower\n\nbirth-women, vai8yas [merchants],\napproach the supreme destination.\n\nas\n\nwell\n\nas\n\nSiidras [workers]-can\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0527": "Text 33]\n\n487\n\nThe Most Confidential Knowledge\nPURPORT\n\nIt is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower or higher classes of people.\nIn the material conception of life, there are such divisions, but for a person\nengaged in transcendental devotional service to the Lord, there are not.\n\nEveryone is eligible for the supreme destination. In the Srimad-Bhiigavatam\n\nit is stated that even the lowest, who are called cart{iiilas (dog-eaters), can\n\nbe elevated by association with a pure devotee. Therefore devotional\nservice and guidance of a pure devotee are so strong that there is no discrimination between the lower and higher classes of men; anyone can take\nto it. The most simple man taking center of the pure devotee can be purified by proper guidance. According to the different modes of material\n\nnature, men are classified in the mode of goodness (briihmartas), the mode\n\nof passion (k�atriyas, or administrators), the mixed modes of passion and\n\nignorance (vaisyas, or merchants), and the mode of ignorance (siidras, or\n\nworkers). Those lower than them are called cart{iiilas, and they are born in\nsinful families. Generally, those who are born in sinful families are not\naccepted by the higher classes. But the process of devotional service and\nthe pure devotee of the Supreme God are so strong that all the lower\nclasses can attain the highest perfection of life. This is possible only when\none takes center of Kr�r;ta. One has to take center completely of Kr�r;ta.\nThen one can become much greater than great jniinis and yogis.\n\nTEXT 33\n\nft �;citfiROil: � ll:ml (l'j(..�«(� I\n:a:t fittli+IH� �T� mttr �� lfT1{II � � II\nkim punar briihmartii/y, puryii\nbhaktii riijar�ayas tathii\nanityam asukham lokam\nimam priipya bhajasva miim\nkim-how much; punaly, -again ; briihmartii/y,-briihmartas; puryiift\n\n-\n\nright\n\n­\n\neous; b h aktiifl - devotees; riija 11 ayap -saintly kings; tathii-also; anityam­\n\ntemporary; asukham-sorrowful; Zo k am\n\n-\n\nplanets ; imam-this; priipya­\n\ngaining; bhajasv a-are engaged in loving service; mam-unto Me.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0528": "·-;..\n\n488\n\nBhagavad-gita As It Is\n\n[Ch.9\n\nTRANSLATION\nHow much greater then are the brahma!las, the righteous, the devotees\nand saintly kings who in this temporary miserable world engage in loving\nservice unto Me.\nPURPORT\nIn this material world there are classifications of people, but, after all,\nthis world is not a happy place for anyone. It is clearly stated here,\n\nanityam asuhharh lokam: this world is temporary andfull of miseries, not\nhabitable for any sane gentleman. This world is declared by the Supreme\nPersonality of Godhead to be temporary and full of miseries. Some of the\nphilosophers, especially the minor philosophers, say that this world is\nfalse, but we can understand from Bhagavad-gitii that the world is not false;\nit is temporary. There is a difference between temporary and false. This\nworld is temporary, but there is another world which is eternal. This world\nis miserable, but the other world is eternal and blissful.\nArjuna was born in a saintly royal family. To him also the Lord says,\n\"Take to My devotional service and come quickly back to Godhead, back\nhome.\" No one should remain in this temporary world, full as it is .with\nmiseries. Everyone should attach himself to the bosom of the Supreme\nPersonality of Godhead so that he can be eternally happy. The devotional\nservice of the Supreme Lord is the only process by which all problems of\nall classes of men can be solved. Everyone should therefore take to Kr�l).a\nconsciousness and make his life perfect.\n\nTEXT 34\n\nman-manii bhava mad-bhakto\nmad-yiiji miirh namaskuru\nnuim evai§yasi yuktvaivam\niitmiinam mat-pariiyif!WV\nmat-mana�-a l wa ys thinking of Me;bhava-become;mat-My; bhakta�devotee; mat-M y; yiiji-worshi per ; miim-unto Me; namaskuru-offer obeisances; mam-unto Me; eva-completely; e§yasi-come;yuktva evam-being\nabsorbed; atmanam-your soul; mat-parayaf}a�-devoted to Me.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0529": "--�\n\nText 34]\n\nThe Most Confidential Knowledge\n\n489\n\nTRANSLATION\nEngage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.\nPURPORT\nIn this verse it is clearly indicated that Kr�J)a consciousness is the only\nmeans of being delivered from the clutches of this contaminated material\nworld. Sometimes unscrupulous commentators distort the meaning of what\nis clearly stated here: that all devotional service should be offered to the\nSupreme Personality of Godhead, Kr�J)a. Unfortunately, unscrupulous\ncommentators divert the mind of the reader to that which is not at all\nfeasible. Such commentators do not know that there is no difference between Kr�J)a's mind and Kr�J)a. Kr�J)a is not an ordinary human being; He\nis Absolute Truth. His body, mind and He Himself are one and absolute.\n\nIt is stated in the Kurma Puriira, as it is quoted by Bhaktisiddhanta\nSarasvati Gosvami in his Anubhii�ya comments on Caitanya-caritiimrta,\nFifth Chapter, A.di-lilii, verses 41-48,\n\n\"deha-dehi-vibhedo'yam nesvare\n\nvidyate kvacit,\" which means that there is no difference in Kr�J)a, the\nSupreme Lord, between Himself and His body. But, because they do not\nknow this science of Kr�!J.a, the commentators hide Kr�!la and divide His\npersonality from His mind or from His body. Although this. is sheer\nignorance of the science of Kr�!J.a, some men make profit out of misleading the people.\nThere are some who are demonic; they also think of Kr�J)a, but enviously, just like King Kamsa, Kr�J)a's uncle. He was also thinking of Kr�J)a\nalways, but he thought of Kr�J)a as his enemy. He was always in anxiety,\nwondering when Kr�J)a would come to kill him. That kind of thinking will\nnot help us. One should be thinking of Kr�J)a in devotional love. That is\nbhakti. One should cultivate the knowledge of Kr�va continually. What is\nthat favorable cultivation? It is to learn from a bona fide teacher. Kr�J)a is\nthe Supreme Personality of Godhead, and we have several times explained\nthat His body is not material, but is eternal, blissful knowledge. This kind\nof talk about Kr�J)a will help one become a devotee. Otherwise, understanding Kr�J)a from the wrong source will prove fruitless.\nOne should therefore engage his mind in the eternal form, the primal\nform of Kr�J)a; with conviction in his heart that Kr�J)a is the Supreme, he\nshould engage himself in worship. There are hundreds of thousands of\ntemples in India for the worship of Kr�J)a, and devotional service is practiced there. When such practice is made, one has to offer obeisances to\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0530": "490\n\nBhagavad-gita As It Is\n\n[Ch. 9\n\nKr�l).a. One should lower his head before the Deity and engage his mind,\nhis body, his activities-everything. That will make one fully absorbed in\nKr�l).a without deviation. This will help one transfer into the Kr�l).aloka.\nOne should not be deviated by unscrupulous commentators. One must\n\nengage in the nine different processes of devotional service, beginning with\nhearing and chanting about Kr�Qa. Pure devotional service is the highest\nachievement of human society.\n\nIn the Seventh and Eighth Chapters of Bhagavad-gitii, pure devotional\n\nservice to the Lord has been explained, apart from the yoga of knowledge\n\nand mystic yoga or fruitive activities. Those who are not purely sanctified\nmay be attracted by different features of the Lord, like the impersonal\n\nbrahmajyoti and localized Paramatma, but a pure devotee directly takes\nto the service of the Supreme Lord.\nThere is a beautiful poem about Kr�Qa in which it is clearly stated that\nany person who is engaged in the worship of demigods is most unintelligent\n\nand cannot achieve at any time the supreme award of Kr�Qa. The devotee,\n\nin the beginning, may sometimes fall from the standard, but still he should\nbe considered superior to all other philosophers and yogis. One who always\n\nengages in Kr�D-a consciousness should be understood to be the perfect\n\nsaintly person. His accidental nondevotional activities will diminish, and he\nwill soon be situated without any doubt in complete perfection. The pure\ndevotee has no actual chance to fall down because the Supreme Godhead\n\npersonally takes care of His pure devotees. Therefore, the intelligent person\n\nshould take directly to this process of Kr�Qa consciousness and happily\nlive in this material world. He will eventually receive the supreme award of\nKr�Qa.\n\nThus end the Bhaktivedanta Purports to the Ninth Chapter of the\nSrimad-Bhagavad-gita in the matter of the Most Confidential Knowledge.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0531": "CHAPTER TEN\n\nThe Opulence of the Absolute\nTEXT l\n\n�•1'41�l:;:r I\n\"{t1' � lOO'illU Sll'!I it lRlt CR: I\n��st snt�i(lUil4 cr�-ufq f{QC�il�T II t II\nsri bhagaviin uviica\nbhiiya eva mahii-biiho\nsrru me paramarh vaca�\nyat te 'ham priyamiiriiya\nvak§yiimi hita-kiimyayii\n\nsri bhagaviin uviica-the\n\nSupreme\n\nPersonality\n\nbhiiya�-again; eva-certainly; mahii-biiho-0\n\nof\n\nGodhead\n\nsaid;\n\nmighty-armed; Sf1lu-just\n\nhear; me-My; pa ramarh-suprem e; vaca�-information; ya t-that which;\nte-to you; aham- I; priyamiiraya-thinking you dear to Me; vak�yiimi­\n\nsay ; hi ta kamyaya-for your benefit.\n-\n\n491\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0532": "Bhagavad-glta As It Is\n\n492\n\n[Ch. 10\n\nTRANSLATION\nThe Supreme Lord said: My dear friend, mighty-armed Arjuna, listen\nagain to My supreme word, which I shall impart to you for your benefit\nand which will give you great joy.\nPURPORT\nThe word paramam is explained thus by Parasara Muni: one who is full\nin six opulences, who has full strength, full fame, wealth, knowledge,\nbeauty and renunciation, is paramam, or the Supreme Personality of\nGodhead. While Krwa was present on this earth, He displayed all six\nopulences. Therefore great sages like Parasara .Muni have all accepted\nKr�J).a as the Supreme Personality of Godhead. Now Kr�J).a is instructing\nArjuna in more confidential knowledge of His opulences and His work.\nPreviously, beginning with the Seventh Chapter, the Lord already explained\nHis different energies and how they are acting. Now in this chapter He\nexplains His specific opulences to Arjuna. In the previous chapter he has\nclearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and\nvarious opulences.\nThe more one hears about the Supreme God, the more one becomes\nfixed in devotional service. One should always hear about the Lord in the\nassociation of devotees; that will enhance one's devotional service. Discourses in the society of devotees can take place only among those who\nare really anxious to be in Kr�J).a consciousness. Others cannot take part in\nsuch discourses. The Lord clearly tells Arjuna that because he is very dear\nto Him, for his benefit such discourses are taking place.\n\nTEXT 2\n\nwr ir fill: t«•fill n !lltci\" wr lit��: 1\n\"\"IS\"'\n\nr.a r1\n\n� �i(orf =if �i�r: II � II\n\nna me vidulz sura-ga!'iilz\nprabhavam na mahar�ayalz\naham iidir hi deviiniim\nmahar�ifliirh ca sarvasalz\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0533": "Text 2)\n\nThe Opulence of the Absolute\n\n493\n\nna-never; me-My; vidu(l,-knows; sura-gazu1(1,-demigods; prabhavamopulences;\n\nna-never; mahar§aya(l,- great sages; aham-I am; iid i(l,- the\n\norigin; hi-certainly; deviiniim-of\n\nthe\n\ndemigods; mahar§iriim-of the\n\ngreat sages; ca-also; sa rvasa(l,- in all respects.\n\nTRANSLATION\nNeither the hosts of demigods nor the great sages know My origin, for,\nin every respect, I am the source of the demigods and the sages.\nPURPORT\nAs stated in the Brahma-sarhhitii, Lord Kr�J)a is the Supreme Lord. No\none is greater than Him; He is the cause of all causes. Here it is a lso stated\nby the Lord personally that He is the cause of all the demigods and sages.\nEven the demigods and great sages cannot understand Kr�J)a; they can\nunderstand neither His name nor His personality, so what is the position\nof the so-called scholars of this tiny planet? No one can understand why\nthis Supreme God comes to earth as an ordinary human being and executes\nsuch commonplace and yet wonderful activities. One should know, then,\nthat scholarship is not the qualification necessary to understand Kr�J)a.\nEven the demigods and the great sages have tried to understand Kr�J)a by\ntheir mental speculation, and they have failed to do so. In the Srimad­\n\nBhiigavatam also it is clearly said that even the great demigods are not able\nto understand the Supreme Personality of Godhead. They can speculate to\nthe limits of their imperfect senses and can reach the opposite conclusion\nof impersonalism, of something not manifested by the three qualities of\nmaterial nature, or they can imagine something by mental speculation,\nbut it is not possible to understand Kr�J)a by such foolish speculation.\nHere the Lord indirectly says that if anyone wants to know the Absolute\n\nTruth, \"Here I am present as the Supreme Personality of Godhead. I am\nthe Supreme.\" One should know this. Although one cannot understand the\ninconceivable Lord who is personally present, He nonetheless exists. We\ncan actually understand Kr�J)a, who is eternal, full of bliss and knowledge,\n\nsimply by studying His words in Bhagavad-gitii and Srimad-Bhiigavatam.\n\nThe impersonal Brahman can be conceived by persons who are already in\nthe inferior energy of the Lord, but the Personality of Godhead cannot be\nconceived unless one is in the transcendental position.\nBecause most men cannot understand Kr�J)a in His actual situation, out\nof His causeless mercy He descends to show favor to such speculators. Yet\n\nI�\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0534": "494\n\nBhagavad-glta As It I s\n\n[Ch. 10.\n\ndespite the Supreme Lord's uncommon activities, these speculators, due\nto contamination in the material energy, still think that the impersonal\nBrahman is the Supreme. Only the devotees who are fully surrendered\nunto the Supreme Lord can understand, by the grace of the Supreme\nPersonality, that He is Kr�Q.a. The devotees of the Lord do not bother\nabout the _impersonal Brahman conception of God; their faith and devotion\nbring them to surrender immediately unto the Supreme Lord, and out of\nthe causeless mercy of Kr�Q.a, they can understand Kr�Q.a. No one else can\nunderstand Him. So even great sages agree: What is iitmii, what is the\nSupreme? It is He whom we have to worship.\n\nTEXT 3\n\n� �TlNI¥4ifl� � 'imf i\\'cti�{� I\n�\n� �\n.\n'\"'\n•:•·n·rw::r: ij' ��� ��: �ij 11 � 11\nyo miim ajam aniidim ca\nvetti loka-mahesvaram\nasammii{lhafl sa martye§U\nsarva-piipaifl pramucyate\nyafl-anyone;miim-unto Me;ajam-unborn;aniidim-without beginning;\nca-also; vetti-knows; loka-the planets; mahe§varam-supreme master;\nasanimii{lhafl-without doubt; safl-he; martye§u-among those subject to\ndeath; sarva-piipai{l-from all sinful reactions;pramucyate-is delivered.\n\nTRANSLATION\n\nHe who knows Me as the unborn, as the beginningless, as the Supreme\nLord of all the worlds-he, undeluded among men, is freed from all sins.\nPURPORT\nAs stated in the Seventh Chapter, those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men. They\nare superior to millions and millions of ordinary men who have no knowledge of spiritual realization, but out of those actually trying to understand\ntheir spiritual situation, one who can come to the understanding that Kr�l}a\nis the Supreme Personality of Godhead, the proprietor of everything, the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0535": "Text 3 J\n\nThe Opulence of the Absolute\n\n495\n\nunborn, is the most successful spiritually realized person. In that stage\n\nonly, when one has fully understood Kr�va's supreme position, can one be\n\nfree completely from all sinful reactions.\n\nHere the word ajam, meaning unborn, should not be confused with the\n\nliving entities, who are described in the Second Chapter as ajam. The Lord\n\nis different from the living entities who are taking birth and dying due to\n\nmaterial attachment. The conditional souls are changing their bodies, but\nHis body is not changeable. Even when He comes to this material world,\n\nHe comes as the same unborn; therefore in the Fourth Chapter it is said\n\nthat the Lord, by His internal potency, is not under the inferior material\n\nenergy, but is always in the superior energy.\n\nHe was existing before the creation, and He is different from His\n\ncreation. All the demigods were created within this material world, but as\n\nfar as Kr�va is concerned, it is said that He is not created; therefore Kr�va\n\nis different even from the great demigods like Brahma and Siva. And\n\nbecause He is the creator of Brahma, Siva and all the other demigods, He is\nthe Supreme Person of all planets.\n\nSri Kr�va is therefore different from everything that is created, and\n\nanyone who knows Him as such immediately becomes liberated from all\n\nsinful reaction. One must be liberated from all sinful activities to be in the\n\nknowledge of the Supreme Lord. Only by devotional service can He be\n\nknown and not by any other means, as stated in Bhagavad-gitii.\n\nOne should not try to understand Kr�va as a human being. As stated\n\npreviously, only a foolish person thinks Him to be a human being. This is\nagain expressed here in a different way. A man who is not foolish, who is\n\nintelligent enough to understand the constitutional position of the God­\n\nhead, is always free from all sinful reactions.\n\nIf Kr�va is known as the son of Devakl, then how can He be unborn?\n\nThat is also explained in Srimad-Bhiigavatam: When He appeared before\nDevakl and Vasudeva, He was not born as an ordinary child; He appeared\n\nin His original form, and then He transformed Himself into an ordinary\n\nchild.\n\nAnything done under the direction of Kr�va is transcendental. It cannot\n\nbe contaminated by the material reactions, which may be auspicious or\ninauspicious. The conception that there are things auspicious and inaus­\n\npicious in the material world is more or less a mental concoction because\n\nthere is nothing auspicious in the material world. Everything is inauspi­\n\ncious because the very material mask.is inauspicious. We simply imagine it\nto be auspicious. Real auspiciousness depends on activities in Kr�va con­\n\nsciousness in full devotion and service. Therefore if we at all want our\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0536": "496\n\nBhagavad-glta As It Is\n\n[Ch. 10\n\nactivities to be auspicious, then we should work und€r the directions of\n'\nthe Supreme Lord. Such directions are given in authoritative scriptures\n\n'\n\nsuch as Srimad-Bhiigavatam and Bhagavad-gitii, or from a bona fide spiritual\nmaster. Because the spiritual master is the representative of the Supreme\nLord, his direction is directly the direction of the Supreme Lord. The\nspiritual master, saintly persons and scriptures direct in the same way.\nThere is no contradiction in these three sources. All actions done under\n\nf .\n\nsuch direction are free from the reactions of pious or impious activities of\nthis material world. The transcendental attitude of the devotee in the\n\n. '\n\nperformance of activities is actually that of renunciation, and this is called\n\nsannyiisa. Anyone acting under the direction of the Supreme Lord is\n\nactually a sannyiisi and a yogi, and not the man who has simply taken the\ndress of the sannyiisi, or a pseudo -yogi.\n\nTEXTS 4-5\n\n���hA�){: �qr � �: �: I\n� �:� llCrTSllTtiT lltf �� ;q II � I I\n�T �T .qy �if �)s�: I\n\nllCrfr-q +1m �TifT lR � i�F��r: II � II\nbuddhir jiiiinam asarhmoha�\n\nk§amii satyarh dama� sama�\n\nsukharh du�hharh bhavo'bhiivo\nbhayarh ciibhayam eva ca\nahirhsii samatii tu§tis\n\ntapo diinarh yaso'yasa�\n\nbhavanti bhiivii bhiitiiniirh\n\nmatta eva prthag-vidhii�\n\nbuddhi�- intelligence;jiiiinam-knowledge;asam-moha�-freedom from\ndoubt; k�amii-forgiveness; satyam-truthfulness; dama�-control of the\nsenses;sama�-control of the mind; sukham-happiness;du�kham-distress;\n\nb hava�-birth; abhiiva�-death; bhayam-fear; ca-also; abhayam- without\nfear; eva- also;ca- and; ahirhsii- nonviolence; samatii-equilibrium; tu§ti/1satisfaction; tapa�-penance; diinam-charity; yasa�-fame; ayasa�-in-\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0537": "Texts 4-5]\n\nThe Opulence of the Absolute\n\n497\n\nfamy; bhavanti-become; bhiivii[l.-natures; bhiitiiniim-of living entities;\nmatta[l.-from Me; eva-certainly; prthak-vidhii[l.-differently arranged.\nTRANSLATION\nIntelligence, knowledge, freedom from doubt and delusion, forgiveness,\ntruthfulness, self-control and calmness, pleasure and pain, birth, death,\nfear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity,\nfame and infamy are created by Me alone.\nPURPORT\nThe different qualities of living entities, be they good or bad, are all\ncreated by Kr�Q.a, and they are described here.\nIntelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is\nmatter. Ordinary knowledge obtained by a university education pertains\nonly to matter, and it is not accepted here as knowledge. Knowledge means\nknowing the distinction between spirit and matter. In modern education\nthere is no knowledge about the spirit; they are simply taking care of the\nmaterial elements and bodily needs. Therefore academic knowledge is not\ncomplete.\nAsammoha[l., freedom from doubt and delusion, can be achieved when\none is not hesitant and when he understands the transcendental philosophy.\nSlowly but surely he becomes free from bewilderment. Nothing should be\naccepted blindly; everything should be accepted with care and with\ncaution. K�amii, forgiveness, should be practiced, and one should excuse\nthe minor offenses of others. Satyam, truthfulness, means that facts\nshould be presented as they are for the benefit of others. Facts should not\nbe misrepresented. According to social conventions, it is said that one can\nspeak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that\nothers will understand actually what the facts are. If a man is a thief and if\npeople are warned that he is a thief, that is truth. Although sometimes the\ntruth is unpalatable, one should not refrain from speaking it. Truthfulness\ndemands that the facts be presented as they are for the benefit of others.\nThat is the definition of truth.\nSelf-control means that the senses should not be used for unnecessary\npersonal enjoyment. There is no prohibition against meeting the proper\nneeds of the senses. but unnecessary sense eiljoyment is detrimental for\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0538": "Bhagavad-gita As It Is\n\n498\n\n[Ch. 10\n\nspiritual advancement. Therefore the senses should be restrained from\nunnecessary use. Similarly, the mind should not indulge in unnecessary\n\nthoughts; that is called samafl, or calmness. Nor should one spend one's\ntime pondering over earning money. That is a misuse of the thinking power.\n\nThe mind should be used to understand the prime necessity of human\nbeings, and that should be presented authoritatively. The power of thought\nshould be developed in association with persons who are authorities in the\nscriptures, saintly persons and spiritual masters and those whose thinking\n\nis highly developed. Sukham, pleasure or happiness, should always be in\n\nthat which is favorable for the cultivation of the spiritual knowledge of\nKw).a consciousness. And similarly, that which is painful or which causes\ndistress is that which is unfavorable for the cultivation of Kr�l).a consciousness. Anything favorable for the development of Kr�l).a consciousness\nshould be accepted, and anything unfavorable should be rejected.\n\nBhava, birth, should be understood to refer to the body. As far as the\n\nsoul is concerned, there is neither birth nor death; that we have discussed\nin the beginning of Bhagavad-gitii. Birth and death apply to one's embodi­\n\nment in the material world. Fear is due to worrying about the future. A\nperson in Kr�l).a consciousness has no fear because by his activities he is\nsure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their\nfuture holds; they have no knowledge of what the next life holds. So they\nare therefore in constant anxiety. If we want to get free from anxiety,\nthen the best course is to understand Kp;;l).a and be situated always in\nKrwa consciousness. In that way we will be free from all fear. In the\n\nSrimad-Bhiigavatam it is stated that fear is caused by our absorption in the\nillusory energy, but those who are free from the illusory energy, those who\nare confident that they are not the material body, that they are spiritual\nparts of the Supreme Personality of Godhead and are therefore engaged in\nthe transcendental service of the Supreme Godhead, have nothing to fear.\nTheir future is very bright. This fear is a condition of persons who are not\n\nin Kr�l).a consciousness. Bhayam, fearlessness, is 0nly possible for one in\nKr�l).a consciousness\n\n•\n\n. Ahimsii, nonViolence, means that one should not do anything which\nwill put others into misery or confusion. Material activities that are\npromised by so many\n\n,foliticians, sociologists, philanthropists, etc., do not\n\nproduce very good results because the politicians and philanthropists have\nno transcendental vision; they do not know what is actually beneficial for\nhuman society. Ahimsii means that people should be trained in such a way\nthat the full utilization of the human body can be achieved. The human\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0539": "Texts 4-5]\n\nThe Opulence of the Absolute\n\n499\n\nbody is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body.\n\nThat which furthers the future spiritual happiness of the people in general\nis called nonviolence.\nSamatii, equanimity, refers to freedom from attachment and aversion.\n\nTo be very much attached or to be very much detached is not the best.\n\nThis material world should be accepted without attachment or aversion.\n\nSimilarly, that which is favorable for prosecuti!'lg Knn;a consciousness\n\nshould be accepted; that which is unfavorable should be rejected. That is\ncalled samatii, equanimity. A person in Knl).a consciousness has nothing to\n\nreject and nothing to accept unless it is useful in the prosecution of Kr�l).a\nconsciOusness.\n\nTu§ti{l,, satisfaction, means that one should not be eager to gather more\n\nand more material goods by unnecessary activity. One should be satisfied\n\nwith whatever is obtained by the grace of the Supreme Lord; that is called\nsatisfaction. Tapas means austerity or penance. There are many rules and\ndefinitions in the Vedas which apply here, like rising early in the morning\nand taking a bath. Sometimes it is very troublesome to rise early in the\nmorning, but whatever voluntary trouble one may suffer in this way is\n\ncalled penance. Similarly, there are prescriptions for fasting on certain days\nof the month. One may not be inclined to practice such fasting, but be­\n\ncause of his determination to make advancement in the science of Kr�l).a\nconsciousness, he should accept such bodily troubles which are recommended. However, one should not fast unnecessarily or against Vedic\ninjunctions. One shouW not fast for some political purpose; that is described in Bhagavad-gitii as fasting in ignorance, and anything done in\n\nignorance or passion does not lead to spiritual advancement. Everything\ndone in the mode of goodness does advance one, however, and fasting\ndone in terms of the Vedic injunctions enriches one in spiritual knowledge.\n\nAs far as charity is concerned, one should give fifty percent of his\n\nearnings to some good cause. And what is a good cause? It is that which is\nconducted in terms of Kr�l).a consciousness. That is not only a good cause,\nbut it is the best cause. Because Kr�l).a is good, His cause is also good. Thus\ncharity should be given to a person who is engaged in K�l).a consciousness.\n\nAccording to Vedic literature, it is enjoined that charity should be given to\nthe briihmap.as. This practice is still followed, although not very nicely in\nterms of the Vedic injunction. But still the injunction is that charity should\n\nbe given to the briihmap.as. Why? Because they are engaged in higher culti­\n\nvation of spiritual knowledge. A b riih ma p.a is supposed to devote his whole\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0540": "500\n\nBhagavad-gita As It Is\n\n[Ch. 10\n\nlife to understanding Brahman. A brahma-jana is one who knows Brahman;\n\nhe is called a briihmar-a. Thus charity is offered to the briihmar-as because\n\nsince they are always engaged in higher spiritual service, they have no time\nto earn their livelihood. In the Vedic literature, charity is also to be awarded\nto the renouncer of life, the sannyiisi. The sannyii.�is beg from door to\ndoor, not for money but for missionary purposes. The system is that they\ngo from door to door to awaken the householders from the slumber of\nignorance. Because the householders are engaged in family affairs and\nhave forgotten their actual purpose in life-awakening their Kr�J;J.a consciousness-it is the business of the sannyiisis to go as beggars to the householders and encourage them to be Kr�J;J.a conscious. As it is said in the\n\nVedas, one should awake and achieve what is due him in this human form\n\nof life. This knowledge and method is distributed by the sannyiisis; hence\ncharity is to be given to the renouncer of life, to the briihmar-as, and simi­\n\nlar good causes, not to any whimsical cau�e.\nYa5a�, fame, should be according to Lord Caitanya, who said that a man\nis famous when he is known as a great devotee. That is real fame. If one\nhas become a great man in Kr�Q.a consciousness and it is known, then he is\ntruly famous. One who does not have such fame is infamous.\nAll these qualities are manifest throughout the universe in human society\nand in the society of the demigods. There are many forms of humanity on\nother planets, and these qualities are there. Now, for one who wants to\nadvance in Kr�J;J.a consciousness, Kr�J;J.a creates ail these qualities, but the\nperson develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as\narranged by the Supreme Lord.\nOf whatever we find, good or bad, the origin is Kr�J;J.a. Nothing can\nmanifest in this material world which is not in Kr�J;J.a. That is knowledge;\nalthough we know that things are differently situated, we should realize\nthat everything flows from Kr�J;J.a.\nTEXT 6\n\n�: �\" � :q�cnu +t�lll�� 1\n\n\"\\ifmt iAt m� �r: �: II � II\n\nII :s I=n iii ..\n\nmahar§aya� sapia puroe\n\ncatviiro manavas tathii\n\nmad-bhiivii miinasii jiitii\n\nye§iiril. loka imii� prajii�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0541": "The Opulence of the Absolute\n\nText 7]\n\n501\n\nmahar§ayafl,-the great sages;sapta-seven;piiroe-before; catviirafl,-four;\nmanavaf!.-Manus; tathii-also; mat-bhiiviifl.-born of Me; miinasiifl,-from\nthe mind; jiitiifl.-born; ye§iim-of them; loke-the planets; imiifl.-all this;\nprajiifl,-population.\nTRANSLATIO�\nThe seven great sages and before them the four other great sages and\nthe Manus [progenitors of mankind) are born out of My mind, and all\ncreatures in these planets descend from them.\nPURPORT\nThe Lord is giving a genealogical synopsis of the universal population.\nBrahma is the original creature born out of the energy of the Supreme\nLord known as Hiral).yagarbha. And from Brahma all the seven great\nsages, and before them four other great sages, named Sanaka, Sananda,\nSanatana, and Sanatkumara, and the Manus, are manifest. All these\ntwenty-five great sages are known as the patriarchs of the living entities\nall over the universe. There are innumerable universes and innumerable\nplanets within each universe, and each planet is full of population of different varieties. All of them are born of these twenty-five patriarchs.\nBrahma underwent penance for one thousand years of the demigod� before he realized by the grace of Kr�l).a how to create. Then from Brahma,\nSanaka, Sananda, Sanatana, and Sanatkumara came out, then Rudra, and\nthen the seven sages, and in this way all the briihmartas and k§ atriyas are\nborn out of the energy of the Supreme Personality of Godhead. Brahma\nis known as pitiimaha, the grandfather, and Kr�l).a is known as the prapitii·\nmaha, the father of the grandfather. That is stated in the Eleventh Chapter\n\nof the Bhagavad-gitii. (Bg. 11.39)\nTEXT 7\n\n�qj f� �)ir � 1{l{ � � q�: I\n«T�� �)'fr;r � ;mr �: II \\9 II\netiirh vibhiitirh yogarh ca\nmama yo vetti tattvatafl.\n'\nso vikalpena yogena\nyujyate niitra sarhsayafl.\n\n-I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0542": "502\n\nBhagavad-glta As It Is\n\n[Ch. 10\n\netiim-all this; vibhutirh-opulence;yogam ca-also mystic power; mama\n\n-of Mine;ya[l-anyone; vetti-knows; tattvata[l-factually; sa[l-he;avikal­\n\npena-without division; yogena-:-in devotional service; yujyate-engaged;\nna-never;atra-here;sa rhsaya[l-doubt.\n\nTRANSLATION\nHe who knows in truth this glory and power of Mine engages in unalloyed devotional service; of this there is no doubt.\nPURPORT\nThe highest summit of spiritual perfection is knowledge of the Supreme\n\nPersonality of Godhead. Unless one is firmly convinced of the different\n\nopulences of the Supreme Lord, he cannot engage in devotional service.\nGenerally people know that God is great, but they do not know in detail\n\nhow God is great. Here are the details. If one knows factually how God is\n\ngreat, then naturally he becomes a surrendered soul and engages himself\n\nin the devotional service of the Lord. When one factually knows the opu­\n\nlences of the Supreme, there is no alternative but to surrender to Him.\n\nThis factual knowledge can be known from the descriptions in Srimad­\n\nBhiigavatam and Bhagavad-gitii and similar literatures.\n\nIn the administration of this universe there are many demigods distrib­\n\nuted throughout the planetary system, and the chief of them are Brahma,\n\nLord Siva and the four great Kumaras and other patriarchs. There are\n\nmany forefathers of the population of the universe, and all of them are\n\nborn of the Supreme Lord Kr�va. The Supreme Personality of Godhead,\nKr�va, is the original forefather of all forefathers.\n\nThese are some of the opulences of the Supreme Lord. When one is\n\nfirmly convinced of them, he accepts Kr�va with great faith and without\n\nany doubt, and he engages in devotional service. All this particular knowledge is required in order to increase one's interest in the loving devotional\n\nservice of the Lord. One should not neglect to understand fully how great\nKr�va is, for by knowing the greatness of Kr�va one will be able to be fixed\n\nin sincere devotional service.\n\nTEXTS\n\n3ft • 3flrCi\\' �: ri q I\n\n� � �l{f�����H4P�ijUII �II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0543": "Text 8]\n\nThe Opulence of the Absolute\n\n503\n\naham sarvasya prabhavo\nmatta{l sarvam pravartate\niti matvii bhajante miim\nbudhii bhiiva-samanvitii{l\naham- I; sarvasya- of all; prabhava{l-source of generation; matta{l- from\n\nMe; sarvam-everything; pravartate-emanates; iti-thus; matvii-knowing;\n\nbhajante-becomes devoted; miim-unto Me; b u dhii{l- learned ; bhiiva­\n\nsamanvit ii{l - with great attention.\n\nTRANSLATION\nI am the source of all spiritual and material worlds. Everything emanates\nfrom Me. The wise who know this perfectly engage in My devotional\nservice and worship Me with all their hearts.\nPURPORT\nA learned scholar who has studied the Vedas perfectly and has informa­\n\ntion from authorities like Lord Caitanya and who knows how to apply\n\nthese teachings can understand that Kr�Q.a is the origin of everything in\n\nboth the material and spiritual worlds, and because he knows this perfect­\n\nly he becomes firmly fixed in the devotional service of the Supreme Lord.\n\nHe can never be deviated by any amount of nonsensical commentaries or\nby fools. All Vedic literature agrees that Kr�Q.a is the source of Brahma,\n\nSiva and all other demigods. In the A tharva-veda it is said, \"yo brahmiipam\n\nvidadhiiti: pfirvam yo vai vediims ca giipayati sma kr§pa{l.\" \"It was Kr�Q.a\n\nwho in the beginning instructed Brahma in Vedic knowledge and who\n\ndisseminated Vedic knowledge in the past.\" Then again it is said, \"atha\npuru§O ha vai niiriiyapo 'kiimayata prajii{l srjeya ity upakramya.\" \"Then\nthe Supreme Personality NarayaQ.a desired to create living entities.\" Again\n\nit is said:\n\nniiriiyapiid brahmii jiiyate, niiriiyapiid prajiipati[l prajiiyate, niiriiyapiid\nindro jiiyate, niiriiyapiid a§tau vasuvo jiiyante, niiriiyapiid ekiidasa\nrudrii jiiyante, niiriiyapiid dviidasiidityii{l.\n\"From Naraya!J.a , Brahma is born, and from Naraya!J.a, t he patriarchs are also\n\nborn. F rom Naraya:r;ta, lndra is born, from Naraya:r;ta the eight Vasus are\n\nborn, from Naraya:t;ta the eleven Rudras are born, from Naraya:t;ta the\ntwelve Adityas are born.''\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0544": "Bhagavad-gita As It Is\n\n504\n\n[Ch. 10\n\nIt is said in the same Vedas: brahmarzyo devaki-putral): \"The son of\n\nDevaki, Knn;ta, is the Supreme Personality.\" Then it is said:\n\neko vai niiriiyqrza iisin na brahmii na isiino niipo niigni samau neme\ndy iiv-iiprthivi na nak§atriirzi na siiryal) sa ekiiki na ramate tasya\n\ndhyiiniintal) sthasya yatra chiindogail) kriyamiirzii§takiidi-sarhjiiakii\nstuti-stomal) stomam ucyate.\n\"In the beginning of the creation there was only the Supreme Personality\nNarayal).a. There was no Brahma, no Siva, no fire, no moon, no stars in the\n\nsky, no sun. There was only Kr�l).a, who creates all and enjoys all.\"\n\nIn the many Puriirzas it is said that Lord Siva was born from the highest,\n\nthe Supreme Lord Kr�l).a, and the Vedas say that it is the Supreme Lord,\n\nthe creator of Brahma and Siva, who is to be worshiped. In the Mok§a­\n\ndharma Kr�l).a also says,prajiipatirh ca rudram ciipy aham eva srjiimi vai tau\nhi\n\nmiirh na vijiinito mama miiyii-vimohitau.\n\n\"The patriarchs, Siva and\n\nothers are created by Me, though they do not know that they are created\n\nby Me because they are deluded by My illusory energy.\" In Variiha Puriirza\nit is also ·said, niiriiyarzal) paro devas tasmiij jiitas caturmukhal) tasmiid\n\nrudro 'bhavad deval) sa ca sarvajiiatiim gatal). \"Narayal).a is the Supreme\n\nPersonality of Godhead, and from Him Brahma was born, from whom Siva\nwas born.\"\n\nLord Kr�l).a is the source of all generations, and He is called the most\n\nefficient cause of everything. He says that because \"everything is born of\nMe, I am the original source of all. Everything is under Me; no one is above\n\nMe.\" There is no supreme controller other than Kr�l).a. One who under­\n\nstands Kr�l).a in such a way from a bona fide spiritual master and from\n\nVedic literature, who engages all his energy in Kr�l).a consciousness, be­\n\ncomes a truly learned man. In comparison to him, all others, who do not\n\nknow Kr�l).a properly, are but fools. Only a fool would consider Kr�l).a to\n\nbe an ordinary man. A Kr�l).a conscious person should not be bewildered\nby fools; he should avoid all unauthorized commentaries and intt\"rpreta­\n\ntions on Bhagavad-gitii and proceed in Kr�l).a consciousness with determina­\n\ntion and firmness.\n\nTEXT9\n\n+1�\"11 +ll\\<ISIIUII �: 4H4(� I\n��lit� d�W4Rt :;:.r� :;:.r II� II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0545": "·· :\"'1\n\n.j ; il\n\n1\\·'\n\nThe Opulence of the Absolute\n\nText 9]\n\n505\n\nmac-cittii mad-gata-prara\nbodhayanta[l parasparam\nkathayantas ca miim nityam\ntu�yanti ca ramanti ca\nm\n\nat- c itt ii[l - minds fully engaged in Me; mat-gata priir iifl lives devoted\n-\n\nto the· service of Kr�J)a; bodhayan ta[l\nthemselves;\n\nkathayanta[l\n\nca- talking\n\n�\n\n-\n\npreaching; parasparam-among\n\nalso; mam-about\n\nMe;\n\nnityam­\n\nperpetually; tu�yanti- are pleased; ca-also; ram anti- enjoy transcendental\nbliss; ca- also-\n\nTRANSLATION\nThe thoughts of My pure devotees dwell in Me, their lives are surrendered\nto Me, and they derive great satisfaction and bliss enlightening one another\nand conversing about Me.\nPURPORT\nPure devotees, whot;e characteristics are mentioned here, engage them­\n\nselves fully in the transcendental loving service of the Lord. Their minds\ncannot be diverted from the lotus feet of Kr�J)a. Their talks are solely on\nthe transcendental subjects. The symptoms of the pure devotees are\n\ndescribed in this verse specifically. Devotees of the Supreme Lord are\ntwenty-four hours daily engaged in glorifying the pastimes of the Supreme\nLord. Their hearts and souls are constantly submerged in Kr�J)a, and they\ntake pleasure in discussing Him with other devotees.\nIn the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are\nactually situated in love of God. Once situated in that transcendental\nposition, they can relish the highest perfection which is exhibited by the\nLord in His abode. Lord Caitanya likens transcendental devotional service\nto the sowing of a seed in the heart of the living entity. There are innumer­\n\nable living entities traveling throughout the different planets of the uni­\n\nverse, and out of them there are a few who are fortunate enough to meet\na pure devotee and get the chance to understand devotional service. This\n\ndevotional service is just like a seed, and if it is sown in the heart of a\n\nliving entity, and if he goes on hearing and chanting, Hare Kr�J)a, Hare\n\nKr�J)a, Kr�J)a Kr�J)a, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,\n\nHare Hare, that seed fructifies, just as the seed of a tree fructifies with\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0546": "Bhagavad-g]ta As It Is\n\n506\n\n[Ch. 10\n\nregular watering. The spiritual plant of devotional service gradually grows\nand grows until it penetrates the covering of the material universe and\n\nenters into the brahmajyoti effulgence in the spiritual sky. In the spiritual\nsky also that plant grows more and more until it reaches the highest planet,\nwhich is called Goloka Vrndavana, the supreme planet of Kr�l).a. Ultimately, the plant takes shelter under the lotus feet of Kr�l).a and rests there.\n\nGradually, as a plant grows fruits and flowers, that plant of devotional\nservice also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described\n\nin the Caitanya-caritiimrta. It is explained there that when the complete\n\nplant takes shelter under the lotus feet of the Supreme Lord, one becomes\nfully absorbed in love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. In such a state, the devotee actually attains the transcendental\nqualities in contact with the Supreme Lord.\n\nThe Srimad-Bhiigavatam is also full of such narration about the relation­\n\nship between the Supreme Lord and His devotees; therefore the Srimad­\n\nBhiigavatam is very dear to the devotees. In this narration there is nothing\nabout\n\nmaterial\n\nactivities,\n\nsense\n\ngratification or liberation.\n\nSrimad­\n\nBhiigavatam is the only narration in which the transcendental nature of\nthe Supreme Lord and His devotees is fully described. Thus the realized\nsouls in Kr�l).a consciousness take continual pleasure in hearing such transcendental literatures, just as a young boy and girl take pleasure in association.\n\nTEXT 10\n\nijqi �(f�Wff �t sftffl� I\n� �f4:41•i � 'tr;rlfliq41Pij ij II � o II\nte§iirh satata-yuktiiniim\nbhajatiim priti-piirvakam\ndadiimi buddhi-yogam tam\nyena miim upayiinti te\n\nsatata yu ktii niim always engaged; bh aja tiim- in\npriti-piirvakam-in loving ecstasy; dadiimi-1 give;\nbu ddhi-yogam- real intelligence; tam-that; y ena- by which; miim-unto\nMe; upay iin ti - come; te-they.\nte§iim-unto\n\ndevotional\n\nthem;\n\nservice;\n\n-\n\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0547": "Text 10]\n\nThe Opulence of the Absolute\n\n507\n\nTRANSLATION\nTo those who are constantly, devoted and worship Me with love, I give\nthe understanding by which they can come to Me.\nPURPORT\nIn this verse the word buddhi-yogam is very significant. We may remem·\nher that in the Second Chapter the Lord, instructing Arjuna, said that He\nhad spoken to him of many things and that He would instruct him in the\nway of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yogam itself\nis action in Kr§l)a consciousness; that is the highest intelligence. Budd hi\nmeans intelligence, and yogam means mystic activities or mystic elevation.\nWhen one tries to go back home, back to Godhead, and takes fully to\nKr�l)a consciousness in devotional service, his action is called buddhiyogam. In other words, buddhi-yogam is the process by which one gets out\nof the entanglement of this material world. The ultimate goal of progress\nis Kr�l)a. People do not know this; therefore the association of devotees\nand a bona fide spiritual master are important. One should know that the\ngoal is Kr�l)a, and when the goal is assigned, then the path is slowly but\nprogressively traversed, and the ultimate goal is achieved.\nWhen a person knows the goal of life but is addicted to the fruits of\nactivities, he is acting in karma-yoga. When he knows that the goal is\nKr�l)a, but he takes pleasure in mental speculations to understand Kr§l)a,\nhe is acting in jniina-yoga. And when he knows the goal and seeks Kr�l)a\ncompletely in Kr�l)a consciousness and devotional service, he is acting in\nbhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete\nyoga is the highest perfectional stage of life.\nA person may have a bona fide spiritual master and may be attached to\na spiritual organization, but still, if he is not intelligent enough to make\nprogress, then Kr�l)a from within gives him instructions so that he may\nultimately come to Him without difficulty. The qualification is that a\nperson always engage himself in Kr�l)a consciousness and with love and\ndevotion render all kinds of services. He should perform some sort of work\nfor Kr�l)a, and that work should be with love. If a devotee is intelligent\nenough, he will make progress on the path of self-realization. If one is\nsincere and devoted to the activities of devotional service, the Lord gives\nhim a chance to make progress and ultimately attain to Him.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0548": "[Ch. 10\n\nBhagavad-glta As It Is\n\n508\n\nTEXT 11\n\n'ijcu�f.ll�'!fi�ql�+t(¥1� 1�'51 q+t': I\n:nu:iiibil-ii�T� ��(<4�1fiJ� � 11\nte§iim eviinukampiirtham\naham ajniina-jarh tama�\nniisayiimy iitma-bhiivastho\njniina-dipena bhiisvatii\nte§iim-for\n\nthem; eva-certainly;\n\nanu kampii artham-to show special\n-\n\nmercy; aham-I; ajniina jam -due to ignorance; tama�-darkness; niiSayiimi\n-\n\n-dispel; iitma- within; bhiivastha�-themselves; jniina-of knowledge;\ndip ena-with the lamp; bhiisvatii-glowing.\nTRANSLATION\nOut of compassion for them, I, dwelling in their he arts, destroy with\nthe shining lamp of knowledge the darkness born of ignorance.\nPURPORT\nWhen Lord Caitanya was in Benares promulgating the chanting of Hare\nKr�lJ.a, Hare Kr�lJ.a, Kr�lJ.a Kr�lJ.a, Hare Hare/ Hare Rama, Hare Rama, Rama\nRama, Hare Hare, thousands of people were following Him. Prakasananda,\na very influential and learned scholar in Benares at that time, derided\nLord Caitanya for being a sentimentalist. Sometimes philosophers criticize\nthe devotees because they think that most of the devotees are in the darkness of ignorance and are philosophically naive sentimentalists. Actually\nthat is not the fact. There are very, very learned scholars who have put\nforward the philosophy of devotion, but even if a devotee does not take\nadvantage of their literatures or of his spiritual master, if he is sincere in\nhis devotional service he is helped by Kr�lJ.a Himself within his heart. So\nthe sincere devotee engaged in Kr�lJ.a consciousness cannot be without\nknowledge. The only qualification is that one carry out devotional service\nin full Kr�lJ.a consciousness.\nThe modern philosophers think that without discriminating one cannot\nhave pure knowledge. For them this answer is given by the Supreme Lord:\nthose who are engaged in pure devotional service, even though they be\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0549": "Texts 12-13]\n\nThe Opulence of the Absolute\n\n509\n\nwithout sufficient education and even without sufficient knowledge of\nthe Vedic principles, are still helped by the Supreme God, as stated in\nthis verse.\nThe Lord tells Arjuna that basically there is no possibility of understanding the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead, simply by speculating, for the Supreme Truth is so\ngreat that it is not possible to understand Hini or to achieve Him simply\nby making a mental effort. Man can go on speculating for several millions\nof years, and if he is not devoted, if he is not a lover of the Supreme Truth,\nhe will never understand Kr�Q.a or the Supreme Truth. Only by devotional\nservice is the Supreme Truth, Kr�Q.a, pleased, and by His inconceivable\nenergy He can reveal Himself to the heart of the pure devotee. The pure\ndevotee always has Kr�Q.a within his heart; therefore he is just like the sun\nthat dissipates the darkness of ignorance. This is the special mercy rendered to the pure devotee by Kr�Q.a.\nDue to the contamination of material association, through many, many\nmillions of births, one's heart is always covered with the dust of materialism, but when one engages in devotional service and constantly chants\nHare Kr�Q.a, the dust quickly clears, and one is elevated to the platform of\npure knowledge. The ultimate goal of Vi�Q.U can be attained only by this\nchant and by devotional service, and not by mental speculation or argument. The pure devotee does not have to worry about the necessities of\nlife; he need not be anxious because when he removes the darkness from\nhis heart, everything is provided automatically by the Supreme Lord, for\nHe is pleased by the loving devotional service of the devotee. This is the\nessence of the Gitii's teachings. By studying Bhagavad-gitii, one can become\na completely surrendered soul to the Supreme Lord and engage himself in\npure devotional service. As the Lord takes charge, one becomes completely\nfree from all kinds of materialistic endeavors.\n\nTEXTS 12-13\n\n��I\nqtqqt��wf�-ll\n� ��·��+41ff'G>iit+f:j(•A\n•�ii'( II�� II\n. ��!�€1!41�: � �iit��l<G>(ij� I\natft:«rl � �; � � ifcfTft lr II t � II\n•\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0550": "Bhagavad-gita As It Is\n\n510\n\n[Ch. 10\n\narjuna uviica\npararh brahma pararh dhiima\npavitrarh paramarh bhaviin\npuru§arh siisvatarh divyam\niidi-devam ajarh vibhum\niihus tviim f§aya� sarve\ndevar§ir niiradas tathii\nasito devalo vyiisa�\nsvayarh caiva bravi§i me\narjuna� uviic a-A rj una said; param -supreme; brahina-truth; paramsupreme; dhiima-sustenance; pavitram -pure st; pa ra, mam -sti preme; bhaviin\n\n-Yourself; p U ni §am -personality;; Siisvatam -original; divyam -transcendental; iidi d e vam -o riginal Lord; ajam -unborn ; vibhum -greatest; iihu�-\n\nsay; tviim-unto You; r§aya�-sages; sarve-all; devar§*-the sage among\nthe demigods; niirada�- Narada; tathii- also; asita�-Asita; devala�- Devala;\n\nvyiisa�- Vyasa; svayam -personally; ca-also; eva-certainly; bravi'§i-explaining; me-unto me.\nTRANSLATION\nArjuna said: You are the Supreme Brahman, the ultimate, the supreme\nabode and purifier, the Absolute Truth and the eternal divine person. You\nare the primal God, tranScendental and original, and You are the unborn\nand all-pervading beauty. All the great sages such as Narada, Asita, Devala,\nand Vyasa proclaim this of You, and now You Yourself are declaring itto\nme.\nPURPORT\nIn these two verses the Supreme Lord gives a chance to the modern\nphilosopher, for here it is clear that the Supreme is different from the\nindividual soul. Arjuna, after hearing the essential four verses of Bhagavad­\n\ngitii in this chapter, became completely free from all doubts and accepted\nKr�l)a as the Supreme Personality of Godhead. He at once boldly declares,\n\"You are Parambrahma, the Supreme Personality of Godhead.\" And\npreviously Kr�l)a states that He is the originator of everything and everyone. Every demigod and every human being is dependent on Him. Men\nand demigods, out of ignorance, think that they are absolute and indepen-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0551": "Texts 12-13]\n\nThe Opulence of the Absolute\n\n511\n\ndent of the Supreme Lord Kr�Q.a. That ignorance is removed perfectly by\nthe discharge of devotional service. This is already explained in the previous verse by the Lord. Now by His grace, Arjuna is accepting Him as the\nSupreme Truth, in concordance with the Vedic injunction. It is not\nbecause Kr�J.la is an intimate friend of Arjuna that he is flattering Him by\ncalling Him the Supreme Personality of Godhead, the Absolute Truth.\nWhatever Arjuna says in these two verses is confirmed by Vedic truth.\nVedic injunctions affirm that only one who takes to devotional service to\nthe Supreme Lord can understand Him, whereas others cannot. Each and\nevery word of this verse spoken by Arjuna is confirmed by Vedic injunction.\nIn the Kena Upani§ad it is stated that the Supreme Brahman is the rest\nfor everything, and Kr�J.la has already explained that everything is resting\non Him. The Mur-{iaka Upan�ad confirms that the Supreme Lord, in whom\neverything is resting, can be realized only by those who engage constantly\nin thinking of Him. This constant thinking of Kr�J.la is smarar.am, one of\nthe methods of devotional service. It is only by devotional service to\nKrf?J.la that one can understand his position and get rid of this material\nbody.\nIn the Vedas the Supreme Lord is accepted as the purest of the pure.\nOne who understands that Kr�J.la is the purest of the pure can become\npurified from all sinful activities. One cannot be disinfected from sinful\nactivities unless he surrenders unto the Supreme Lord. Arjuna's acceptance\nof Kr�J.la as the supreme pure complies with the injunctions of Vedic\nliterature. This is also confirmed by great personalities, of whom Narada is\nthe chief.\nKr�J.la is the Supreme Personality of Godhead, and one should always\nmeditate upon Him and enjoy one's transcendental relationship with Him.\nHe is the supreme existence. He is free from bodily needs, birth and death.\nNot only does Arjuna confirm this, but all the Vedic literatures, the\n\nPuriirws and histories. In all Vedic literatures Kr�J.la is thus described, and\nthe Supreme Lord Himself also says in the Fourth Chapter, \"Although I\nam unborn, I appear on this earth to establish religious principles.\" He is\nthe supreme origin; He has no cause, for He is the cause of all causes, and\neverything is emanating from Him. This perfect knowledge can be had by\ntjle grace of the Supreme Lord.\nHere Arjuna expresses himself through the grace of Kr�I).a. If we want\nto understand Bhagavad-gitii, we should accept the statements in these two\nverses. This is called the paramparii system, acceptance of the disciplic\nsuccession. Unless one is in the disciplic succession, he cannot understand\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0552": "�\n\nI\n\nBhagavad-gita As It Is\n\n512\n\n[Ch. 10\n\nBhagavad-gi:tii. It is not possible by so-called academic education. Unfortunately those proud of their academic educati�n, despite so much\nevidence in Vedic literatures, stick to their obstinate conviction that Kr�l)a\nis an ordinary person.\n\nTEXT 14\n\n«�\"'\n+tttttt• �\n.,. ri \"'�'�\n� I\n�\"'\n\"' 'Ci ..\n....\n\n;r ft: �ll•l'!4�1'\"ffi\" Nid:'i41Wf �n ������\nsarvam etad rtarh manye\nyan miirh vadasi ke5av(l\nna hi te bhagavan vyaktirh\nvidur devii na diinaviifl\n\nsarvam- all; etat-these; rtam-truths; man ye-accept; yat- which; mumunto me; vadasi- You tell; kesava-0 Kr�p.a; na-never; hi-certainly; teYour; bhagavan-0 Personality of Godhead; vyaktim- revelation; viduflc an know; deviifl-the demigods; na-nor; diinaviifl-the demons.\n\nTRANSLATION\n\n0 Kr�I].a, I totally accept as truth all that You have told me. Neither the\ngods nor demons, 0 Lord, know Thy personality.\nPURPORT\nArjuna herein confirms that persons of faithless and demonic nature\ncannot understand Kr�l)a. He is not even known by the demigods, so what\nto speak of the so-called scholars of this modern world? By the grace of the\nSupreme �ord, Arjuna� has understood that the Supreme Truth is Kr�l)a\nand that He is the perfect one. One should therefore follow the path of\nArjuna. He received the authority of Bhagavad-gi:tii. As described in the\nFourth Chapter, the paramparii system of disciplic succession for the\nunderstanding of Bhagavad-gi:tii was lost, and therefore Kr�Da reestablished\nthat disciplic succession with Arjuna because He considered Arjuna His\nintimate friend and a great devotee. Therefore, as stated in our Introduction\nto Gi:topani�ad, Bhagavad-gi:tii should be understood in the paramparii sys-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0553": "Text 15]\n\nThe Opulence of the Absolute\n\n513\n\ntern. When the paramparii system was lost, Arjuna was again selected to\nrejuvenate it. The acceptance of Arjuna of all that Kr�l).a says should be\nemulated; then we can understand the essence of Bhagavad-gitii, and then\nonly can we understand that Kr�l).a is the Supreme Personality of Go,dhead.\n\nTEXT 15\n\n€14ftcll�+twtl�� � � ��.fi�+t I\n�� � 00 �··�q� 11�'-\\11\nsvayam eviitmaniitmiinam\nvettha tvam purn§ottama\nbhiita-bhiivana bhiitesa\ndeva-deva jagat-pate\nsvayam-personality; eva-certainly; iitma n ii-by Yourself; iitmiinamYourself; vettha-kn o w; tvam- You; purn§ottama-0 greatest of all per­\n\nsons; bhiita-bhiivana-0 origin of everything; bhiitesa-0 Lord of everything; deva-deva-0 Lord of all demigods ; jagat-pate-0 Lord of the entire\nuniverse.\nTRANSLATION\nIndeed, You alone know Yourself by Your own potencies, 0 origin of\nall, Lord of all beings, God of gods, 0 Supreme Person, Lord of the\n\nuniverse!\nPURPORT\nThe Supreme Lord Kr�l).a can be known by persons who are in a relationship with Him through the discharge of devotional service, like Arjuna\nand his successors. Persons of demonic or atheistic mentality cannot know\nKr�J).a. Mental speculation that leads one away from the Supreme Lord is\na serious sin, and one who does not know Kr�l).a should not try to comment\non Bhagavad-gitii. Bhagavad-gitii is the statement of Kr�l).a, and since it is\nthe science of Kr�l).a, it should be understood from Kr�l).a as Arjuna understood it. It should not be received from atheistic persons.\nThe Supreme Truth is realized in three aspects: as impersonal Brahman,\nlocalized Paramatma and at last as the Supreme Personality of Godhead.\nSo at the last stage of understanding the Absolute Truth, one comes to the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0554": "514\n\nBhagavad-gita As It Is\n\n[Ch. lO\n\nSupreme Personality of Godhead. A liberated man and even a common\nman may realize impersonal Brahman or localized Paramatma, yet they\nmay not understand God's personality from the verses of Bhagavad-gitii,\nwhich are being spoken by this person, Kr�l).a. Sometimes the impersonalists\naccept Kr�Q.a as Bhagavan, or they accept His authority. Yet many liberated\npersons cannot understand Kr�Q.a as Puru�ottama, the Supreme Person, the\nfather of all living entities. Therefore Aijuna addresses Him as Puru�ottama.\nAnd if one comes to know Him as the father of all the living entities,\nstill one may not know Him as the supreme controller; therefore He is\naddressed here as Bhutesa, the supreme controller of everyone. And even\n·if one knows Kn;Q.a as the supreme controller of all living entities, still one\nmay not know that He is the origin of all the demigods; therefore He is\naddressed herein as Devadeva, the worshipful God of all demigods. And\neven if one knows Him as. the worshipful God of all demigods, one may\nnot know that He is the supreme proprietor of everything; therefore He is\naddressed as Jagatpati. Thus the truth about Kr�Q.a is established in this\nverse by the realization of Aijuna, and we should follow in the footsteps\nof Aijuna to understand Kr�t:ta as He is.\n\nTEXT 16\n\n�tP+it��trur ft:otrT ��: I\n��+if.;�q ��;����\"\nvaktum arhasy ase§era\ndivyii hy iitma-vibhiitaya{l\nyiibhir vibhiitibhir lokiin\nimiirhs tvarh vyiipya ti§thasi\nvaktum-to say; arhasi-deserve; ase§erza-in detaili divya-divine; hi­\n\ncertainly;\n\niitma-Yourself;\n\nvibhiitaya{l-opulences;\n\nyiibhi{l-by which;\n\nvibhiitibhi{l-opulences; lokiin-all the planets; imiin-these; tvam-You;\nvyiipya-pervading; ti§thasi-remain.\n\nTRANSLATION\nPlease tell me in detail of Your divine powers by which You pervade\nall these worlds and abide in them.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0555": "Text 17]\n\nThe Opulence of the Absolute\n\n515\n\nPURPORT\n\nIn this verse it appears that Aijuna is already satisfied with his understanding of the Supreme Lord Kr�va. By Kr�va's grace, Aijuna has personal\n\nexperience, intelligence and knowledge and whatever else a person may\nhave through all these agencies, and he has understood Kr�va as the Supreme Personality of Godhead. For him there is no doubt, yet he is asking\nKr�va to explain His all-pervading nature so that in the future people will\nunderstand, especially the impersonalists, how He exists in His all-pervading\n\naspect through His different energies. One should know that this is being\nasked by Aijuna on behalf of the common people.\n\nTEXT 17\n\niii� fclqt'lt �ffl�ecf � � �\n� � :;:.r � �)sf« ll•l€1.-f\\tff llt\"ll\nkatham vidyiim aham yogirhs\ntviim sadii paricintayan\nke�u ke�u ca bhiive�u\ncintyo'si bhagavan mayii\nkatham-how; vidyiim aham-shall I know; yogin-0 supreme mystic;\n\ntviim-You; sadii-always; paric intayan- thinking; ke�u- in which; ke�uin which; ca-also; bhiive�u- natu re; cintyafl\n\nasi- You are remembered;\n\nbhagavan-0 Supreme; mayii-by me.\n\nTRANSLATION\nHow should I meditate on You? In what various forms are You to be\ncontemplated, 0 Blessed Lord?\nPURPORT\n\nAs it is stated in the previous chapter, the Supreme Personality of Godhead is covered by His yoga-miiyii. Only surrendered souls and devotees\ncan see Him. Now Arjuna is convinced that His friend, Kr�va, is the Su­\n\npreme Godhead, but he wants to know the general process by which\nthe all-pervading Lord can be understood by the common man. No com­\n\nmon man, including the demons and atheists, can know Kr�va because He\n\n..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0556": "516\n\nBhagavad -gita As It Is\n\n[Ch. 10\n\nis guarded by His yoga-miiyii energy. Again, these questions are asked by\n\nArjuna for their benefit. The superior devotee is not only concerned for\n\nhis own understanding, but for the understanding of all mankind. Out of\nhis mercy, because he is a V ai�Q.ava, a devotee, Arjuna is opening the under­\n\nstanding for the common man as far as the all-pervasiveness of the Supreme\n\nis concerned. He addresses Kr�Q.a specifically as yogin because Sr1 Kr�Q.a\n\nis the master of the yoga-miiyii energy by which He is covered and un­\n\ncovered to the common man. The common man who has no love for Kr�Q.a\ncannot always think of Kr�Q.a; therefore he has to think materially. Arjuna\n\nis considering the mode of thinking of the materialistic persons of this\n\nworld. Because materialists cannot understand Kr�Q.a spiritually, they are\n\nadvised to concentrate the mind on physical things and try to see how\nKr�Q.a is manifested by physical representations.\n\nTEXT 18\n\nnl�\\(uu�+4..1 � � � \\ilwti�Wf I\n�:�� � �) wrtm 'r�llt�ll\nvistare!liitmano yogam\nvibhutim ca janiirdana\nbhuya{l, kathaya trptir hi\nsr!lvato niisti me 'mrtam\nvista re!la-in description; iitmana{l,-of Yourself; yogam-mystic power;\n\nvib hutim-opulences; ca-also; janiirdana-0 killer of the atheists; bhiiya{l,\n\n-again; kath aya-describe; t.rpti{l,-satisfaction; hi-certainly; S[!lvata{l,hearing; na asti-there is no; me-my; am[tam-necta r.\n\nTRANSLATION\nTell me again in detail, 0 janardana [Ktlt;ta], of Your mighty potencies\nand glories, for I never tire of hearing Your ambrosial words.\nPURPORT\nA similar statement was made to Siita Gosvam1 by the nis of Naimi­\n\n�araQ.ya, headed by Saunaka. That statement is:\n\nvayam tu na vitrpyiima uttama-sloka-vikrame\nyac chrcwatiim rasa-jiiiiniim sviidu sviidu pade pade.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0557": "/'. ,\n\n/\n\n517\n\nThe Opulence of the Absolute\n\nText 19]\n\n\"One can never be satiated even though one continuously hears the transcendental pastimes of Kr�Q.a, who is glorified by Vedic hymns. Those who\nhave entered into a transcendental relationship with Kr�Q.a relish in every\n\nrj\n\nstep descriptions of the pastimes of the Lord.\" Thus A una is interested\nto hear about Kr�Q.a, specifically how He remains as the all-pervading\nSupreme Lord.\nNow as far as amrtam, nectar, is concerned, any narration or statement\n\nj\n\nconcerning Kr�Q.a is ust like nectar. And this nectar can be perceived by\npractical experience. Modern stories, fiction and histories are different\nfrom the transcendental pastimes of the Lord in that one will tire of\nhearing mundane stories, but one never tires of hearing about Kr�I).a. It is\nfor this reason only that the history of the whole universe is replete with\nreferences to the pastimes of the incarnations of Godhead. For instance,\nthe Puriirws are histories of bygone ages that relate the pastimes of the\nvarious incarnations of the Lord. In this way the reading matter remains\nforever fresh, despite repeated readings.\n\nTEXT 19\n\n•+f•l€tl� 1\"-1 I\n� � �?<�ill� 1ill � iiw:+i f€r(_Qll\" : 1\n�: �� �·�� ijt ttl�(� ir llt�ll\n..\n\nsri bhagaviin uviica\n\nhanta te kathayi§yiimi\ndivyii hy iitma-vibhutaya�\npriidhiinyata� kuru-sre§{ha\nniisty anto vistarasya me\n\nv\n\nsri bhagaviin u iica-the Supreme Personality of Godhead said; hantayes; te-unto you ;kathayi§yiimi-1 shall speak;divy� - divine; hi- ce tainly;\n\nr\niitma vi b h utaya�- personal opulences; priidh iinyat � princip lly; kurusrefitha-0 best of the Kurus; na asti- there is no; a n ta� - limit; vistarasya-\n\n-\n\na\n\nto the extent; me-My.\n\nTRANSLATION\nThe Blessed Lord said: Yes, I will tell you of My splendorous manifesta­\n\nrj\n\ntions, but only of those which are prominent, 0 A una, for My opulence\nis limitless.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0558": "518\n\nBhagavad-gita.As It Is\n\n[Ch. 10\n\nPURPORT\n\nIt is not possible to comprehend the greatness of Kr�I;Ia and His opulences. The senses of the individual soul are imperfect and do not permit\n\nhim to understand the totality of Kr�I;Ia's affairs. Still the devotees try to\nunderstand Kr�I;Ia, but not on the principle that they will be able to understand Krwa fully at any specific time or in any state of life. Rather, the\nvery topics of Kr�I;Ia are so relishable that they appear to them as nectar.\n\nThus they enjoy them. In discussing Kr�I;Ia's opulences and His diverse\nenergies, the pure devotees take transcendental pleasure. Therefore they\nwant to hear and discuss them. Kr�I;Ia knows that living entities do not\nunderstand the extent of His opulences; He therefore agrees to state only\nthe principal manifestations of His different energies. The word priidhiin­\n\nyata[L (principal) is very important because we can understand only a few\nof the principal details of the Supreme Lord, forHis features are unlimited.\nIt is not possible to understand them all. And vibhiiti, as used in this verse,\nrefers to the opulences by which He controls the whole manifestation. In\nthe Amara-kosa dictionary it is stated that vibhiiti indicates an exceptional\nopulence.\nThe impersonalist or the pantheist cannot understand the exceptional\nopulences of the Supreme Lord nor the manifestations ofHis divine energy.\nBoth in the material world and in the spiritual world His energies are distributed in every variety of manifestation. Now Kr�I;Ia is describing what\ncan be directly perceived by the common man; thus part of His variegated\nenergy is described in this way.\n\nTEXT 20\n\n31(+41�¥41 �� �: I\n���� �� � ��1�1¥4�6 � :qll�o II\naham iitmii gufjiikesa\nsarva-bhiitiisaya-sthita�\naham adiS ca madhyarh ca\nbhiitiiniim anta eva ca\naham-1; iitmii-soul;guf},iikesa-0 A rj una; sarva-bhiita,.-allliving entities;\niiSaya-sthita� -situated within ; aham-I am; iidi�-origin; ca-also ; madhyam\n-middle;ca-also; bhii tiiniim -allliving entities; an t�-end; ev a-certainly;\nca- and.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0559": "The Opulence of the Absolute\n\nText 21]\n\n519\n\nTRANSLATION\nI\n\nam the Self, 0 Gu«1akesa, seated in the hearts of all creatures. I am the\n\nbeginning, the middle and the end of all beings.\nPURPORT\nIn this verse Arjuna is addressed as Gw;Iakesa, which means one who has\nconquered the darkness of sleep. For those who are sleeping in the darkness\nof ignorance, it is not possible to understand how the Supreme Godhead\nmanifests Himself in the material and spiritual worlds. Thus this address\nby Kr�l).a to Arjuna is significant. Because Arjuna is above such darkness,\nthe Personality of Godhead agrees to describe His various opulences.\nKr�l).a first informs Arjuna that He is the Self or soul of the entire\ncosmic manifestation by dint of His primary expansion. Before the material\ncreation, the Supreme Lord, by His plenary expansion, accepts the Puru�a\n\nincarnations, and from Him everything begins. Therefore He is iitmii, the\n\nsoul of the mahat-tattva, the universal elements. The total material energy\nis not the cause of the creation, but actually the Maha-Vi�l).u enters into the\n\nmahat-tattva, the total material energy. He is the soul. When Maha-Vi�I).U\n\nenters into the manifested universes, He again manifests Himself as the\nSupersoul in each and every entity- We have experience that the personal\nbody of the living entity exists due to the presence of the spiritual spark_\nWithout the existence of the spiritual spark, the body cannot develop.\nSimilarly, the material manifestation cannot develop unless the Supreme\nSoul of Kr�l).a enters.\nThe Supreme Personality of Godhead is existing as the Supersoul in all\n\nmanifested universes. A description of the three puru�a-avatiiras is given\nin Srimad-Bhiigavatam. \"The Supreme Personality of G odhead manifests\n\nthree features, as\n\naka8ayi\n\nKarapodaka8ayi Vi�l).u, Garbhodaka8ayi V�pu and\n\n�irod\nVi�pu, in this material manifestation.\" The Supreme Lo,rd\n�Qa, the cause of all causes, lies down in the cosmic ocean as Mah Vi�QU or K r od\n8\nVi�Qu, and therefore Kr�n,a is the beginning\n\na\nof\n\na ap aka ayi\n\nthis universe, the maintainer of the universal manifestation, and the end of\n\nall the energy.\nTEXT 21\n\n3flfd\\{(41wtl¥t( �''!!� 'ff Wr(ij¥tli: I\n;n} ;nt111t( � II� t II\n\nmA nSu:... n D:n\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0560": "-:;·w\n\nBhagavad-gita As It Is\n\n520\n\n[Ch. 10\n\niidityiiniim aham vi§rur\njyoti§iirh ravir amsumiin\nmaricir marutiim asmi\nnak§atriiriim aham sasi\niidityiiniim-of the Adityas; aham-I am; vi§ ruft -th e Supreme Lord;\n\njyoti§iim-of all luminaries; ravi{t-the sun; amsumiin- radiant; marici{t­\n\nMarici; marutiim-of the Marutas; asmi-I am; nak§atriiriim-of stars;\n\naham-I am; sa5i- the moon.\nTRANSLATION\nOf the Adityas I am Vi�QU, of lights I am the radiant sun, I am Marici\nof the Maruts, and among the stars I am the moon.\n\nPURPORT\nThere are twelve Adityas, of which Kr�Qa is the principal. And among\n\nall the luminaries twinkling in the sky, i:he sun is the chief, and in the\n\nBrahma-samhitii the sun is accepted as the glowing effulgence of the\nSupreme Lord and is considered to be one of His eyes. Mafici is the controlling deity of the heavenly spaces. Among the stars, the moon is most\n�\n\nprominent at night, and thus the moon represents Kr�Qa.\n\nTEXT 22\n\n� (11+t1ta.i� �ctlwtl'iRlt crmcr: 1\n�ttli 1R� �lwtl'iRlt � ����II\nvediiniim siima-vedo 'smi\ndeviiniim asmi viisava{t\nindriyii\"{liirh mana5 ciismi\nbhiltiiniim asmi cetanii\nvediiniim-of all the Vedas; siima-veda[t-the Siima-veda; asmi-1 am;\ndeviiniim-of\n\nall\n\nthe\n\ndemigods; asmi-I\n\nam; viis ava{t -heavenl y k in g ;\n\nindriyiipiim-of all the senses; mana{t-the mind; ca-also; asmi-I am;\nbhiltiiniim- of all living entities; asmi-I am; cetanii- the living force.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0561": "·�.rI\n\nThe Opulence of the Absolute\n\nText 23 ]\n\n521\n\nTRANSLATION\nOf the Vedas I am the Sama-veda; of the demigods I am Indra; of the\nsenses I am the mind, and in living beings I am the living force (knowledge].\nPURPORT\nThe difference between matter and spirit is that matter has no consciousness like the living entity; therefore this consciousness is supreme\nand eternal. Consciousness cannot· be produced by a combination of\nmatter.\n\nTEXT 23\n\nwm m� rcr� �� 1\nq_;rf q�� �: ftHtd(Ull¥4� ����II\nrndrii£liim sankaras ciismi\nvitteso yak§a-rak§asiim\nvasiiniim piivakas ciismi\nmernlz. sikhari£liim aham\n\nmdriiniim-of all the Rudras; sa n karah -Lord Siva; ca- also; asmi-1 am;\nvittesalz.-the lord of the treasury; yak§a-rak�asiim-of the Y ak�as and\nRak�asas; vasiiniim-of the V asus; piivak a[l. - fire; ca-also; asmi-1 am;\nmerulz.-Meru; sikhari£liim-of all mountains; aham-1 am.\n.\n\n.\n\nTRANSLATION\nOf all the Rudra8 I am Lord Siva; of the Y alqas and Raqasas I am the\n\nlord of wealth [ Kuvera]; of the V asus I am fire [ Agni], and of the moun­\n\ntains I am Meru ..\n\nPURPORT\n\n�\nJ\n\n\"I\n\nThere are eleven Rudras, of whom Sarikara, Lord S iva, is predominant.\nHe is the incarnation of the Supreme Lord in charge of the modes of\nignorance in the universe. Among the demigods Kuvera is the chief treasurer, and he is a representation of the Supreme Lord. Meru is a mountain\nfamed for its rich natural resources.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0562": "Bhagavad-giti As It Is\n\n522\n\n[Ch. 10.\n\nTEXT 24\n\n�:q����m�1\n\n�Lii�Shit �: ��(11+t�¥{mt\"R:: ������\npurodhasiirh ca mukhyam miirh\nviddhi piirtha brhaspatim\nseniininiim aharh skanda[l,\nsarasiim asmi siigara[l,\npurodhasiim-of all priests; ca- also ; mukhyam- chief; miim-Me; viddhi\n\n-understand; piirtha-0 son of Prtha; br haspatim- Brhaspati; seniininiimof\n\nall\n\ncommanders; aham-1 am; skanda [I, - Kartikeya; sarasiim-of all\n\nreservoirs of water; asmi-1 am; siig ara[l,- the ocean.\nTRANSLATION\n\nOf priests, 0 Aijuna, know Me to be the chief, Brhaspati, the lord of\ndevotion. Of generals I am Skanda, the lord of war; and of bodies of water\nI am the ocean.\nPURPORT\nIndra is the chief demigod of the heavenly planets and is known as the\n\nking of the heavens. The planet in which he reigns is called lndraloka.\n\nBrhaspati is Indra's priest, and since Indra is the chief of all kings,\nBrhaspati is the chief of all priests. And as lndra is the chief of all kings,\n\nsimilarly Skanda, the son of Piirvati and Lor.d Siva, is the chief of all\n\nmilitary commanders. And of all bodies of water, the ocean is the greatest.\nThese representations of Knn;ta only give hints of His greatness.\n\nTEXT 25\n\n�urf mt fiiU+t�.,�� I\n...._.,\n�sm �I!Jtoo1f ft+ue�n ������\n.......\n\nmahar�ipiirh bhrgur aharh\ngimm asmy ekam ak�aram\nyajiiiiniirh japa-yajiio 'smi\nsthiivariipiirh himiilaya[l,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0563": "Text 26]\n\nThe Opulence of the Absolute\n\n523.\n\nmahar§ irtiim- among the great sages; bhrgu{t-Bhrgu; aham-I am; giriim\n-of vibrations; asmi-I am; ekam ak§aram-pravava; yajiiiiniim-of sacrifices;\n\njapa-yajiia{t-chanting; asmi-I\n\nam;\n\nsthiivariirtiim-of immovable\n\nthings; himiilaya{t-the Himalayan mountains.\n\nTRANSLATION\nOf the great sages I am Bhrgu; of vibrations I am the transcendental om.\nOf sacrifices I am the chanting of the holy names (japa], and of immovable\nthings I am the Himalayas.\nPURPORT\nBrahma, the first living creature within the universe, created several\nsons for the propagation of various kinds of species. The most powerful\nof his sons is Bhrgu, who is also the greatest sage. Of all the transcendental\nvibrations, the \"om\" (omkara) represents the Supreme. Of all the sacrifices,\nthe chanting of Hare KnnJ.a, Hare Kr�l).a, Kr�l).a Kr�l).a, Hare Hare/ Hare\nRama, Hare Rama, Rama Rama, Hare Hare is the purest representation of\nKr�l).a. Sometimes animal sacrifices are recommended, but in the sacrifice\n\nof Hare Kr�l).a, Hare Kr�l).a, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation\nof Kr�;>l).a. Therefore the Himalayas, the greatest mountains in the world,\nalso represent Him. The mountain named Meru was mentioned in a previous\nverse, but Meru is sometimes movable, whereas the Himalayas are never\nmovable. Thus the Himalayas are greater than Meru.\n\nTEXT 26\n\n31��: manuri �tt4torf :q �: I\n\n��: ft14l'1i �fete\\�: ������\nasvattha{t sarva-vrk§iirtiirh\ndevar§irtiim ca niirada{t\ngandharviirtiirh citraratha{t\nsiddhiirtam kapilo muni{t\n\na8vattha{t-the banyan tree; sarva-vrk§iirtiim-of all t rees; devar§ipiim-df\nall the s ages amongst the demigods ; ca-and; niirada{t-Narada;gandharvii-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0564": "Bhagavad-glta As It Is\n\n524\npam-the\n\ncitizens\n\nof\n\nthe\n\nGandharva\n\nplanet;\n\n[Ch. lO\n\ncitrarathaft-Citraratha;\n\nsiddhaniim-of all those who are perfected; kapila{l muni{l-Kapila Muni.\nTRANSLATION\n\nOf all trees I am the holy fig tree, and amongst sages and demigods I am\nNarada. Of the singers of the gods\n\n[ Gandharvas] I am C itraratha, and\n\namong perfected beings I am the sage Kapila.\nPURPORT\nThe fig tree (asvattha) is one of the most beautiful and highest trees, and\npeople in India often worship it as one of their daily morning rituals.\nAmongst the demigods they also worship Narada, who is considered the\ngreatest devotee in the universe. Thus he is the representation of Kr�l).a as\na devotee. The Gandharva planet is filled with entities who sing beautifully,\nand among them the best singer is Citraratha. Amongst the perpetually\nliving entities, Kapila is considered an incarnation of Kr!!!J.a , and His phi­\n\nlosophy is mentioned in the Srimad-Bhiigavatam. Later on another Kapila\n\nbecame famous, but his philosophy was atheistic. Thus there is a gulf of\ndifference between them.\n\nTEXT 27\n\n�:�� � ¥41¥4iij� I\n�(IC(ij ij�..�JUif wmurf�� ll�\\911\nuccai{lsravasam a§viiniirh\nviddhi miim amrtodbhavam\nairiivatam gajendriir-iim\nnariir-iim ca nariidhipam\nuccai{lsravasam-Uccai\\cirava; a sviiniim-amo ng horses; viddhi-know;\nmiim-Me; amrta-udbhavam-produced from the churning of the ocean;\nairiivatam-Airavata; gajendriir-iim-of el eph ants ; nariir-<¥m-among human\n\nbeings; ca- and; na riidhip am-the king.\n\nTRANSLATION\nOf horses know Me to he Uccai\\J.srava, who rose out of the ocean, horn\nof the elixir of immortality; of lordly elephants I am Airavata, and among\nmen I am the monarch.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0565": "Text 28]\n\nThe Opulence of the Absolute\n\n525\n\nPURPORT\nThe devotee demigods and the demons (asuras) once took a sea journey.\n,\nOn this journey, nectar and poison were produced, and Lord Siva drank\nthe poison. From the nectar were produced many entities, of which there\nwas a horse named U ccai\\1-srava. Another animal produ ced from the nectar\nwas an elephant harned Airavata. Because these two animals were produced\nfrom nectar, they have special significance, and they are representatives of\nKr�Q.a.\nAmongst the human beings, the king is the representative of Kr�Q.a\nbecause Kr�Q.a is the maintainer of the universe, and the kings, who are\nappointed on account of their godly qualifications, are maintainers of their\nkingdoms. Kings like Maharaja Yudhi�thira, Maharaja Parik�it and Lord\nRama were all highly righteous kings who always thought of the citizens'\nwelfare. In Vedic literature, the king is considered to be the representative\nof God. In this age, however, with the corruption of the principles of\nreligion, monarchy decayed and is now finally abolished. It is to be understood that in the past, however, people were more happy under righteous\nkings.\n\nTEXT 28\n\n31'� Cf\\\\i �wt�l44f41 � I\n�� ��:(1qlU1144� q(g�: ������\niiyudhiiniim aham vajram\ndheniiniim asmi kiimadhuk\nprajanas ciismi kandarpa�\nsarpiirtiim asmi viisuki�\niiyu dhiiniim- of all weapons; aham-1 am; vajram-the thunderbolt;\ndheniiniim-of cows; asmi-1 am; kiimadhuk-the surabhi cows; prajanaflfor begetting children; ca- and; asmi�I am; kanda1p�-Cupid; SUlpiirtiimof all snakes; asmi-1 am; viisuk�-Vasuki.\nTRANSLATION\nOf weapons I am the thunderbolt; among cows I am the surabhi, givers\nof abundant milk. Of procreators I am Kandarpa, the god of love, and of\nserpents I am Vasuki, the chief.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0566": "526\n\nBhagavad-gita As It Is\n\n[Ch. 10\n\nPURPORT\nThe thunderbolt, indeed a mighty weapon, represents Kr�J)a's power.\nIn Kr�J)aloka in the spiritual sky there are cows which can be milked at\nany time, and they give as much milk as one likes. Of course such cows do\nnot exist in this material world, but there is mention of them in Krwaloka.\nThe Lord keeps many such cows, which are called surabhi. It is stated that\nthe Lord is engaged in herding the surabhi cows. Kandarpa is the sex desire\nfor presenting good sons; therefore Kandarpa is the representative of Kr�J)a.\nSometimes sex is engaged in only for sense gratification; such sex does not\nrepresent Kr�J)a. But sex for the generation of good children is called\nKandarpa and represents Kr�J)a.\n\nTEXT 29\n\n�� \"f.l•ll\"fi � :qli((\"tl¥4(¥( I\n�\"\"\"\"\"�\"T � �: �:q¥4(11¥\\il¥.1 II�Q..fl\nanantas ciismi niigiiniirh\nvaru!lo yiidasiim aham\npitfr.iim aryamii ciismi\nyamafl sam yamatiim aham\nana ntafl-Ananta; ca-also; asmi-1 am; niigiiniim-of all serpents;\nvaru rafl _: the demigod controlling the water; yiidasiim-of all aquatics;\naham-1 am; pitfniim-of the ancestors; a ryamii- Aryama; ca-also; asmi1 am; yam afl -the controller of death; sarhyamatiim-of all r egulator s;\naham-1 am.\nTRANSLATION\nOf the celestial Naga snakes I am Ananta; of the aquatic deities I am\n\nV aruJ)a. Of departed ancestors I am Aryam� and among the dispensers of\nlaw I am Yama, lord of death.\nPURPORT\n\nAmong the many celestial Naga serpents, Ananta is the greatest, as is\n\nVar u J)a among the aquatics. They both represent Kr�J)a. There is also a\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0567": "The Opulence of the Absolute\n\nText 30)\n\n527\n\nplanet of trees presided over by Aryama, who represents Kn>Q.a. There are\nmany living entities who give punishment to the miscreants, and among\nthem Y ama is the chief. Y ama is situated in a planet near this earthly\nplanet, and after death those who are very sinful are taken there, and Y ama\narranges different kinds of punishments for them.\n\nTEXT 30\n\n�� ��'11'1f �: EtR.,tlijl+((¥( I\nIn.....\n\n; �'-Pl� s(t's{��qf�ll�oll\n..\n\nprahliidas ciismi daityiiniirit\nkiila{l kalayatiim aham\nmrgar-iirit ca mrgendro 'ham\nvainateyas ca pak§ir-iim\n\nprahliida{l-Prilh la da; ca-also; asmi-1 am; daityiiniim-of the demons;\nkiila{l-time; kalayatiim-of subduers; aham-1 am; mrgiir-iim-of animals;\nca-and; mrgend ra{l- the lion; aham-1 am; vaina teya{l- Garu � a; ca-also;\npak§ir-iim- of birds.\nTRANSLATION\nAmong the· Daitya demons I am the devoted Prahlada; among subduers\nI am time; among the beasts I am the lion, and among birds I am Garu.,a,\nthe feathered carrier of Vi�I).U.\nPURPORT\nDiti and Aditi are two sisters. The sons of Aditi are called Adityas, and\nthe sons of Diti are called Daityas. All the Adityas are devotees of the\nLord, and all the Daityas are atheistic. Although Prahlada was born in the\nfamily of the Daityas, he was a great devotee from his childhood. Because\nof his devotional service and godly nature, he is considered to be a representative of Kr�Q.a.\nThere are many subduing principles, but time wears down all things in\nthe material universe and so represents Kr�Q.a. Of the many animals, the\nlion is the most powerful and ferocious, and of the million varieties of\nbirds, Garu.,a, the bearer of Lord Vi�I).U, is the greatest.\n\nj\n•I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0568": ".-.r.·J-1:\n\n[Ch. 10\n\nBhagavad-gita As It Is\n\n528\n\nTEXT 31\n\nqq.r: qq<tl'l� Ul{: � I\ns:uoml\n\n�� W<l('ll'l���� �t II\npavanafl pavatiim asmi\nriimafl sastra-bhrtiim aham\njha§iilJiirh makaras ciismi\nsrotasiim asmi jiihnavi\n\npavanafl - the wind; pavatiim-of all that purifies; asmi-1 am; riimaflRama; sas t ra b h rtiim- of the carriers of weapons; aham-1 am;jha�iilJiim-\n\nof all aquatics; ma k arafl- shark; ca asmi-I am also; srotasiim-of flowing\nrivers; asmi-I am; jiih n av i- the River Ganges.\n\nTRANSLATION\nOf purifiers I am the wind; of the wielders of weapons I am Rama; of\nfishes I am the shark, and of flowing rivers I am the Ganges.\nPURPORT\nOf all the aquatics the shark is one of the biggest and is certainly the\nmost dangerous to man. Thus the shark represents Kn;:t;J.a. And of rivers,\nthe greatest in India is the Mother Ganges. Lord Ramacandra, of the Riimiiya1Ja, an incarnlition of Kn;:t;J.a, is the mightest of warriors.\n\nTEXT 32\n\n('ltflU(('llf'a.(�� �� 4€41('4-iwt I\n�41€¥4��� �Qiwti �: Sf€4((<1 1'4('( II�' II\nsargiilJiim iidir antas ca\nmadhyam caiviiham arjuna\nadhyiitma-vidyii vidyiiniirh\nviidafl pravadatiim aham\nsargiilJiim-of\n\nall\n\ncreations; iidi[l-beginning; a tafl- end ; ca-and;\neva-certainly; aham-I am; arjuna-0 Aijuna;\n\nmadhyam-middle; ca-also;\n\nn\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0569": "'''\n\nText 33]\n\n';\n\n529\n\nThe Opulence of the Absolute\n\na dhyatma-v id ya- spiritual knowledge; vid yanam- of all education; vada�­\n\nnatural conclusion;p rava datam- of arguments; aham-I am.\n\nTRANSLATION\nOf all creations I am the beginning and the end and also the middle, 0\nArjuna. Of all sciences I am the spiritual science of the Self, and among\nlogicians I am the conclusive truth.\nPURPORT\nAmong created manifestations, the total material elements are first\n\ncreated by Maha-Vi�l).U and are annihilated by Lord Siva. Brahma is the\n\nsecondary creator. All these created elements are different incarnations of\nthe material qualities of the Supreme Lord; therefore He is the beginning,\n\nthe middle and the end of all creation.\n\nRegarding the spiritual science of the Self, there are many literatures,\n\nsuch as the four Vedas, the\n\nVedanta-siitra and the Pu r ap, as, the Srimad\n\n­\n\nBhiigavatam and the Gita. These are all representatives of Kr�IJ.a. Among\nlogicians there are , different stages of argument. The presentation of evi­\n\ndence is called japa. The attempt to defeat one another is called vitap,pa,\n\nand the final conclusion is called vada. The conclusive truth, the end of all\nreasoning processes, is Kr�IJ.a.\n\nTEXT 33\n\n3Rt(1Ull+tctil<lsm R: �l+tlRicti� :q I\n..'d:a nmr : �1:TmstfttJQJ\\i�: II�� II\n\n�.u\n\nak§arap,am akaro'smi\n\ndvandva� samasikas ya ca\n\naham e viik§aya� kalo\ndhataham viSvato-mukha�\nak§arap,am-of letters; akar�-the first; asmi-I\n\nam;\n\ndvandva�-dual;\n\nsamasikasya- compounds ; ca-and; aham-I am; eva- ce rtainly ; ak§ily�­\n\neternal; kala[l.-time; dhata- cre ator ; aham- I am; viSvato-muk ha�- Brahm a.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0570": "Bhagavad-gita As It Is\n\n530\n\n[Ch. 10\n\nOf letters I am the letter A, and among compounds I am the dual word.\nI am also inexhaustahle time, and of creators I am Brahmi, whose manifold faces tum everywhere.\nPURPORT\n\nAkiira, the first letter of the Sanskrit alphabet, is the beginning of the\nVedic literature. Without akiira, nothing can be sounded; therefore it is the\nbeginning of sound. In Sanskrit there are also many compound words, of\nwhich the dual word, like Ra ma-kr�l}.a, is called dvandva�. For instance,\nRama and Kr�l}.a have the same rhythm and therefore are called dual.\nAmong all kinds of killers, time is the ultimate because time kills everything. Time is the representative of Kr�l}.a because in due course of time\nthere will be a great fire and everything will be annihilated.\nAmong the creators and living entities, Brahma is the chief. The various\nBrahmas exhibit four, eight, sixteen, etc., heads accordingly, and they are\nthe chief creators in their respective universes. The Brahmas are representatives of Kr�l).a.\n\nTEXT 34\n\n�: ��liifl'A'4� llft� I\n\n�:� ;ufiolf�atRiiNT�:� 11�\\lll\nmrtyu� sarva-haras ciiham\nudbhavas ca bhavi§yatiim\n\nkirtiP srir viik ca niin!ziim.\nsmrtir medhii dhrti� k§amii\n\nmrtyu�-death; sa rva ha r�-all devouring; ca-also; aham-I am;\nudb hav�-gener ati on ; ca-also; b hav i§yatiim-of the future; kirti�-fame;\n-\n\n-\n\nsrifl, viik-beautiful speeP.h; ca-also; niiripiim-of women; sm rtiP-memory;\nmedhii- intelligence; dhrtiP- faithfulness; k§amii-patience.\nI am all-devouring death, and I am the generator of all things yet to he.\nAmong women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0571": "Text 35]\n\n531\n\nThe Opulence of the Absolute\nPURPORT\n\nAs soon as a man is born, he dies at every moment. Thus death is devouring every living entity at every moment, hut the last stroke is called death\nitself. That death is Kr�t;ta. All species of life undergo six basic changes.\nThey are born, they grow, they remain for some time, they reproduce,\nthey dwindle and finally vanish. Of these changes, the first is deliverance\nfrom the womb, and that is Kr�t;ta. The first generation is the beginning of\nall future activities.\nThe six opulences listed are considered to be feminine. If a woman\npossesses all of them or some of them she becomes glorious. Sanskrit is a\nperfect language and is therefore very glorious. After studying, if-one can\nremember the subject matter, he is gifted with good memory, or smrti.\nOne need not read many hooks on different subject matters; the ability to\nremember a few and quote them when necessary is also another opulence.\n\nbrhat-siima tathii siimniim\ngiiyatri chandasiim aham\nmiisiiniim miirga-sir§o 'ham\nrtuniim kusumiikara[l,\nbrhat-siima-the Brhat-siima; tathii-also; siimniim-of the Siima-veda\nsong; giiya tn- the Gayatri hymns; chandasiim-of all poetry; aham-1 am;\nmiis iiniim-of months; miirga-sir§o 'ham-the month of November-December;\n\naham-I am; rtuniim-of all seasons; k usumiik ara[l, -spring\n\n.\n\nOf hymns I am the Brhat sama sung to the Lord Indra, and of poetry I\nam the Gayatri verse, sung daily by brahmai).as. Of months I am November\n-\n\nand December, and of seasons I am flower-bearing spring.\nPURPORT\nIt has already been explained by the Lord that amongst all the Vedas,\n\nthe Siima-v�da is rich with beautiful songs played by the various demigods.\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0572": "Bhagavad-gita As It Is\n\n532\n\n[Ch. 10\n\nOne of these songs is the Brhat-siima, which has an exquisite melody and\nis sung at midnight.\nIn Sanskrit, there are definite rules that regulate poetry; rhyme and\nmeter are not written whimsically, as in much modern poetry. Amongst\n\nthe regulated poetry, the Gayatri mantra, which is chanted by the duly\nqualified\n\nbriihmacws,\n\nis\n\nthe\n\nmost\n\nprominent.\n\nThe\n\nGayatri mantra\n\nis mentioned in the Srimad-Bhiigavatam. Because the Gayatri mantra is\nespecially meant for God realization, it represents the Supreme Lord.\n\nThis mantra is meant for spiritually advanced people, and when one attains\nsuccess in chanting it, he can enter into the transcendental position of the\nLord. One must first acquire the qualities of the perfectly situated person,\nthe qualities of goodness according to the laws of material nature, in order\nto chant the Gayatri mantra. The Gayatri mantra is very important in Vedic\ncivilization and is considered to be the sound incarnation of Brahman.\nBrahma is its initiator, and it is passed down from him in disciplic\nsuccession.\nThe months of November and December are considered the best of all\nmonths because in India grains are collected from the fields at this time,\nand the people become very happy. Of course spring is a season universally\nliked because it is neither too hot nor too cold, and the flowers and trees\nblossom and flourish. In spring there are also many ceremonies commemorating Kr�t;�.a's pastimes; therefore this is considered to be the most joyful\nof all seasons, and it is the representative of the Supreme Lord Kr�Q.a.\n\nTEXT 36\n\n� i3ij4ijl'l� '(t'&f«t\"&� wtl'lt( I\n�')s�04!!4('(l�Tsm�('(+Jti!4ijl+l(1( ����It\ndyutam chalayatiim asmi\n\ntejas tejasviniim aham\n1ayo sml vyavasayo sml\n•\n\n,\n\n•\n\n,\n\n-\n\n0\n\nsattvam sattvavatiim aham\n\ndyii tam- gamb li ng;\n\nchalaya tam-of\n\nall\n\ncheats;\n\nasmi-1\n\nam;\n\ntejap­\n\nsplendid; tejasviniim-of everything splendid; aham-1 am; jaya[l - victory;\n\nasmi-1\n\nam;\n\nvyavasiiya[l -adventure;\n\nasmi-1\n\nsattvavatiim-of all the strong; aham-l am.\n\nam;\n\nsattvam-strength;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0573": "Text 37]\n\n533\n\nThe Opulence of the Absolute\n\nI am also the gambling of cheats, and of the splendid I am the splendor.\nI am victory, I am adventure, and I am the strength of the strong.\nPURPORT\nThere are many kinds of cheaters all over the universe. Of all cheating\nprocesses, gambling stands supreme and therefore represents Kr�l)a. As the\nSupreme, Kr�Qa can be more deceitful than any mere man. If Krwa\nchooses to deceive a person, no one can surpass Him in His deceit. His\ngreatness is not simply one-sided-it is all-sided.\nAmong the victorious, He is victory. He is the splendor of the splendid.\nAmong enterprising industrialists, He is the most enterprising. Among\nadventurers, He is the most adventurous, and among the strong, He is the\nstrongest. When Kr�l)a was present on earth, no one could surpass Him in\nstrength. Even in His childhood He lifted Govardhana Hill. No one can\nsurpass Him in cheating, no one can surpass Him in splendor, no one can\nsurpass Him in victory, no one can surpass Him in enterprise, and no one\ncan surpass Him in strength.\n\nTEXT 37\n\ntwftwtl q�)sm \"'o:aell'tf �: 1\n..c. .. ... ii.: otrnt:\n\n€heft\"' '*'�·.. , m: u � \\911\n\nVf§!Liniim viisudevo 'smi\npafL{lavanam dhanaiijaya�\nmuninam apy aham vyasa�\nkaviniim usana kavi�\nVf§!Linam-of the descendants of Vr�Qi; viisudeva�-Kr�Qa in Dvaraka;\nasmi-I am; piip.{laviiniim-of the Pap �avas; dhanaiijay� -A una; muniniim\n-of the sages; api-also; aham�I am; vytis�-Vyasa, the co mpiler of all\n\nrj\n\nVedic literature; kaviniim-of all great thinkers; usanii-Usana; kav�-the\nthinker.\n\nOf the descendants of VrRri I am Vasudeva, and of the P89c;lavas I am\nArjuna. Of the sages I am Vyasa, and among great thinkers I am U8ani.\n\nl\n\n.:J\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0574": "Bhagavad-gita ·As It Is\n\n534\n\n[Ch. 10\n\nPURPORT\nKr�Q.a is the original Supreme Personality of Godhead, and Vasudeva is\nthe immediate expansion of Kr�Q.a. Both Lord Kr�Q.a and Baladeva appear\nas the sons of Vasudeva. Amongst the sons of PiiQ.QU, Arjuna is famous and\nvaliant. Indeed, he is the best of men and therefore represents Kr�Q.a.\nAmong the munis, or learned men conversant in Vedic knowledge, Vyasa\nis the greatest because he explained Vedic knowledge in many different\nways for the understanding of the common mass of people in this age of\nKali. And Vyasa is also known as an incarnation of Kr�Q.a; therefore Vyasa\nalso represents Kr�Q.a. Kavis are those who are capable of thinking thor­\n\noughly on any subject matter. Among the kavis, Usana was the spiritual\nmaster of the demons; he was extremely intelligent, far-seeing, political\nand spiritual in every way. Thus Usana is another representative of the\nopulence of Kr�Q.a.\n\nTEXT 38\n\n� �+PHtl¥4� ;fT� n,aftttijl( I\n·+ft;i �ell� !t'QIW«f �ij\"IW\\Ciijl¥4(4 ����II\ndart{lo damayatiim asmi\nnitir asmi jigi§atiim\nmaunam caiviismi guhyiiniini\njiiiinam jiiiinav a tiim aham\nda!l{i�-punishment; damayatiim-of all separation; asmi-1 am; nit*morality; asmi-I am; jigi§atiim-of the victorious; maunam-silence; caand; eva-also; asmi-1\n\nam; guhyiiniim-of\n\nsecrets; jiianam-knowledge;\n\njiiiinavatiim-of the wise; aham-I am.\n\nAmong punishments I am the rod of chastisement, and of those who\nseek victory, I am morality. Of secret things I am silence, and of the wise\nI am wisdom.\nPURPORT\n\nThere are many suppressing agents, of which the most important are\nthose that cut down the miscreants. When miscreants are punished, the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0575": "Text 40]\n\nThe Opulence of the Absolute\n\n535\n\nrod of chastisement represents Kr�J).a. Among those who are trying to be\nvictorious in some field of activity, the most victorious element is morality.\nAmong the confidential activities of hearing, thinking and meditating,\nsilence is most important because by silence one can make progress very\nquickly. The wise man is he who can discriminate between matter and\nspirit, between God's superior and inferior natures. Such knowledge is\nKr�J).a Himself.\n\nTEXT 39\n\n� �� m ij<{(¥1-dwt 1\n\n;r�fcr;rr ���1 1Nf�'tl(l\"4(\\ ����II\n..\n\nyac ciipi saroa-bhiitiiniim\nbijarh tad aham arjuna\nna tad asti vinii yat syiin\nmayii bhiitarh cariicaram\nyat-whatever; ca-also; api -may be; sa roa-bhiit iiniim-of all creations;\n\nrj\n\nbijam-the seed; tat-that; aham-1 am; a rjuna-0 A una; na-not; tat­\n\nthat; asti-there is; vinii-without; yat-that; s yiit-exists; mayii-by Me;\n\nbhiitam-created; cariicaram� moving and unmoving.\n\nrj\n\nFurthermore, 0 A una, I am the generating seed of all existences. There\nis no being-moving or unmoving-that can exist without Me.\n\nPURPORT\nEverything has a cause, and that cause or seed of manifestation is Kr�J).a.\nWithout Kr�J;la's energy, nothing can exist; therefore He is called omni­\n\npotent. Without His potency, neither the movable nor the unmovable can\n\nexist. Whatever existence is not founded on the energy of Kr�J).a is called\n\nmiiyii, that which is not.\nTEXT 40\n\n�sm � ft:olnwrt t?r� �\" 1\n� �: � � � 11\\loll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0576": "or.� '\n\nBhagavad -gita As It Is\n\n536\n\n[Ch. 10 .\n\nniinto 'sti mama divyiiniirh\nvibhutiniirh parantapa\ne§a tuddesata� prokto\nvibhuter vistaro maya\nna-nor; anta�-a limit; asti-is there; mama-of My; divyiiniim-divine;\n\nvibhutinam-opul ences; parantapa-0 conquerer of the enemies; e§�-all\n\nthis; tu- that; uddesat�-examples; pro k ta� - sp oken; vibhute� -o pulences ;\n\nvistara�- expan de d ; maya-by Me.\n\n0 mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite\nopulences.\n\nPURPORT\nAs stated in the Vedic literature, although the opulences and energies of\nthe Supreme are understood in various ways, there is no limit to such\nopulences; therefore not all the opulences and energies can be explained.\nSimply a few examples are being described to Arjuna to pacify his\ninquisitiveness.\n\nTEXT 41\n\n�\n:rrA-.''\"'.,�\\·.-..,... \"\n� \"' CfT I\nq�,�\n�l'lf\\rij+ICf\n.\n\n\"'�\n\nij''q�Cf(Cftl4 � 1{'q �·�·�� 11\\ltll\nyad yad vibhutimat sattvarh\nsrimad urjitam eva vii\ntat tad eviivagaccha tvarh\nmama tejo 'msa-sambhavam\n\nyat yat-whatever; v ibhuti-op ulences; mat-having; sattvam-existence;\nurjitam-glorious; eva-certainly; vii-or; ta t tat-all\n\nsnmat-beautiful;\n\nthose; eva-certainly; avagaccha- you must know; tvam-you; mama-My;\ntej�-splendor; arhsa-partly; sambhavam-bom of.\n\n'/\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0577": "'\n\n''\n\n.c\n\nThe Opulence of the Absolute\n\nText 42]\n\n537\n\nKnow that all beautiful, glorious, and mighty creations spring from but\na spark of My splendor.\nPURPORT\nAny glorious or beautiful existence should be understood to be but a\nfragmental manifestation of Kr�l).a's opulence, whether it be in the spiritual\nor material world. Anything extraordinarily opulent should be considered\n\nto represent Kr�l).a's opulence.\n\nTEXT 42\n\n�;r ft �;r ij'�;r I\n� i�(ilq€h� � :sttm_ 11\\1�11\n31�\n\nathavii bahunaitena\nkim jiiiitena taviirjuna\nvi§!abhyiiham idam krtsnam\nekiimsena sthito jagat\nathavii-or; bahunii-many; etena-by this kind; kim-what; jiiiitenaknowing; tava-you; arjuna-0 Aijuna; vi§!abhya-entire; aham-1; idamthis; krtsnam-all\n\nmanifestations;\n\neka-one; amsena-part; sthithap­\n\nsituated;jagat-in the universe.\n\nBut what need is there, Arjuna, for all this detailed knowledge? With a\nsingle fragment of Myself I pervade and support this entire universe.\n\nPURPORT\nThe Supreme Lord is represented throughout the entire ,material universes by His entering into all things as the Supersoul. The Lord here tells\nAijuna that there is no point in understanding how things exist in their\nseparate opulence and grandeur. He should know that all things are existing\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0578": "538\n\nBhagavad-gita As It Is\n\n[Ch. 10.\n\ndue to Kr�I).a 's entering them as SupersouL From Brahma, the most gigantic\nentity, on down to the smallest ant, all are existing because the Lord has\nentered each and all and is sustaining them.\n\nWorship of demigods is discouraged herein because even the greatest\n\ndemigods like Brahma and S iva only represent part of the opulence of the\n\nSupreme Lord. He is the origin of everyone born, and no one is greater\n\nthan Him. He is samatii, which means that no one is superior to Him and\nthat no one is equal to Him. In the V4TJu-mantra it is said that one who\n\nconsiders the Supreme Lord Kr�I).a in the same category with demigods­\n\nbe they eyen Brahma or S iva-becomes at once an atheist. If, however, one\n\nthoroughly studies the different descriptions of the opulences and expan­\n\nsions of Kr�IJa's energy, then one can understand without any doubt the\n\nposition of Lord Sri Kr�IJa and can fix his mind in the worship of Kr�IJa\n\nwithout deviation. The Lord is all-pervading by the expansion of His\npartial representation, the Supersoul, who enters into everything that is.\n\nPure devotees, therefore, concentrate their minds in Kr�I).a consciousness\n\nin full devotional service; therefore they are always situated in the tran­\n\nscendental position. Devotional service and worship of Kr�I).a are very\n\nclearly indicated in this chapter in verses eight to eleven. That is the way\n\nof pure devotional service. How one can attain the highest devotional\n\nperfection of association with the Supreme Personality of Godhead has\n\nbeen thoroughly explained in this chapter.\n\nThus end the Bhaktivedanta Purports to the Tenth Chapter of the\nSrimad-Bhagavad-gita in the matter of the Opulence of the Absolute.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0579": "CHAPTER ELEVEN\n\nThe Universal Form\nTEXT 1\n\n31'��1 .\n\n·�\n¥1G>iA(Itl � ��'lt�����\nI\nooA::l �\n;r �slf �f � fl t II\n11\n\narjuna uviica\nmad anugrahiiya paramam\nguhyam adhyiitma-samjiiitam\nyat tvayoktam vacas tena\nmoho 'yam vigato mama\narjuna{t uviica-Arjuna said; mat-anugrahiiya-just to show me favor;\nparamam-supreme; guhyam-confidential; adhyiitma-spiritual; samjiiitam\n-in the matter of; yat-what; tvayii-by You; uktam-said; vaca[t-words;\ntena-by that; moha{t-illusion; ayam-this; vigata[t-is educated; mamamy.\nTRANSLATION\n\nArjuna said: I have heard Your instruction on confidential spiri �\nmatters which You have so kindly delivered unto me, and my illusi�n is\nnow dispelled.\n�\n\n539\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0580": "540\n\nBhagavad-gita As It Is\n\n[Ch. 11 .\n\nPURPORT\nThis chapter reveals Kr�IJ.a as the cause of all causes. He is even the cause\nof the l\\1aha- Vi�IJ.U, and from Him the material universes emanate. Kr�IJ.a is\nnot an incarnation; l-Ie is the source of all incarnations. That has been\ncompletely explained in the last chapter.\nNow, as far as Arjuna is concerned, he says that his illusion is over. This\nmeans that Arjuna no longer thinks of Kr�IJ.a as a mere human being, as a\nfriend of his, but as the source of everything. Arjuna is very enlightened\nand is glad that he has a great friend like Kr�IJ.a, but now he is thinking\nthat although he may accept Kr�IJ.a as the source of everything, others may\nnot. So in order to establish Kr�IJ.a's divinity for all, he is requesting Kr�IJ.a\nin this chapter to show His universal form. Actually when one sees the\nuniversal form of Kr�IJ.a one becomes frightened, like Arjuna, but Krgta is\nso kind that after showing it He converts Himself again into His original\nform. Arjuna agrees to what Kr�IJ.a says several times. Kr�IJ.a is speaking\nto him just for his benefit, and Arjuna acknowledges that all this is happening to him by Kr�IJ.a's grace. He is now convinced that Kr�IJ.a is the\ncause of all causes and is present in everyone's heart as the Supersoul.\n\nTEXT 2\n\n�CIIQI4i ft: �t � Ff(ij(�i\\ �I\n\nmr: �q;ry� +11(1�+4+t((r 4:41o44�II � II\nbhaviipyayau hi bhiltiiniim\nsrutau vistaraso maya\ntvatta[l kamala-patriik§a\nmiihiitmyam api ciivyayam\nbhava- appearance; apyayau- disappearance; hi-certainly; bhiltiiniim­\n\nof all living entities; srutau-have heard; vistarasa[l-detail; may a- by me;\nt va tta[l - fr om\n\nYou; kamala-p atriik§a-0 lotus-eyed one; miihiitmyam­\n\nglories; a pi- also; ca- and; avyayam- inexhaustible.\n\nI\n\nt\n\nI\n\nl\n\nI\n\nf\nI\n\n,(\n\n! '\n\nTRANSLATION\n0 lotus-eyed one, I have heard from You in detcnl-alfout the appearance\nand disappearance of every living entity, as realized through Your inexhaustible glories.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0581": "'\n\n541.\n\nThe Universal F orm\n\nText 3]\n\n'\n\nPURPORT\nAijuna addresses Lord Kr�I;ta as \"lotus-eyed\" (Kr�I;ta's eyes appear just\nlike the petals of a lotus flower) out of his joy, for Kn>I;ta has assured him,\nin the last verse of the previous chapter, that He sustains the entire universe\nwith just a fragment of Himself. He is the source of everything in this\nmaterial manifestation, and Aijuna has heard of this from the Lord in\ndetail. Aijuna further knows that in spite of His being the source of all\nappearances and disappearances, He is aloof from them. 'His personality is\nnot lost, although He is all-pervading. That is the inconceivable opulence\nof Kr�I;ta which Aijuna admits that he has thoroughly understood.\n\nTEXT 3\n\n� <:CI4il<=4ilwl q�i{� I\nsaor>a\nn,\n� �� �\"'\"Et4i II � II\n...\n\nevam etad yathiittha\ntvam iitmiinam paramesvara\ndra§tum icchiimi te riipam\naiSvaram puru§ottama\nevam-that; etat-this; yathiittha-as it is; tvam- You; iitmiinam-the\n\nsoul; paramesvara-the Supreme Lord; d ra§ tum- to see; icchiimi-1 wish;\nte- You; riip am-form; aiSvaram-divine; puru§ottama-0 best of person­\n\nalities.\nTRANSLATION\n0 greatest of all personalities, 0 supreme form, though I see here before\n\nme Your actual position, I yet wish to see how You have entered into this\ncosmic manifestation. I want to see that form of Yours.\nPURPORT\n\nThe Lord said that because He entered into the ma�erial universe by His\npersonal representation, the cosmic manifestation ha� been made possible\nand is going on. Now as far as Aijuna is concerned,\n\nh'e- is inspired by the\n\nstatements of Kr�J;ta, but in order to convince others in the future who\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0582": "542\n\nBhagavad-glta As It Is\n\n[Ch. 11 .\n\nmay think that Kr�Q.a is an ordinary person, he desires to see Him actuaily\nin His universal form, to see how He is acting from within the universe,\nalthough He is apart from it. Arjuna's asking the Lord's permission is also\nsignificant. Since the Lord is the Supreme Personality of Godhead, He is\npresent within Arjuna himself; therefore He knows the desire of Arjuna,\nand He can understand that Arjuna has no special desire to see Him in His\nuniversal form, for he is completely satisfied to see Him in His personal\nform of Kr�Q.a. But He can understand also that Arjuna wants to see the\nuniversal form to convince others. He did not have any personal desire for\nconfirmation. Kr�l'}.a also understands that Arjuna wants to see the universal\nform to set a criterion, for in the future there would be so many imposters\nwho would pose themselves as incarnations of God. The people, therefore,\nshould be careful; one who claims to be Kr�Q.a should be prepared to show\nhis universal form to confirm his claim to the people.\n\nTEXT 4\n\n� � ij�N� � S(gf'tRt 3M I\n�fr� m ff � �����'llii'lo�p:r� II �II\nmanyase yadi tac chakyam\nmaya dra§tum iti prabho\nyogesvara tato me tvam\ndarsayiitmiinam avyayam\nmanyase-if You think; yad i-if; tat-that; sakyam-able to see; mayaby me; dra§tum-to see; iti-thus; prabho-0 Lord; yogesvara-the Lord\n\nof all mystic power ; tata{t-then; me-unto me; tvam-You; darsaya-show;\n\niitmiinam- Yourself; avyayam-eternal.\n\nTRANSLATION\nIf You think that I am able to behold Your c\n\nC form, 0 my Lord,\n\n0 master of all mystic power, then kindly show me that universal self.\nPURPORT\nIt is said that one can neither see, hear, understand nor perceive the\nSupreme Lord, Kr�Q.a, by the material senses. But if one is engaged in\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0583": "The Universal Form\n\nText 5]\n\n543\n\nloving transcendental service to the Lord from the beginning, then one can\nsee the Lord by revelation. Every living entity is only a spiritual spark;\ntherefore it is not possible to see or to understand the Supreme Lord.\n\nj\n\nAr una, as a devotee, does not depend on his speculative strength; rather,\nhe admits his limitations as a living entity and acknowledges Kr�l).a's\n\nj\n\ninestimable position. Ar una could understand that for a living entity it is\nnot possible to understand the unlimited infinite. If the infinite reveals\nHimself, then it is possible to understand the nature of the infinite by the\ngrace of the infinite. The word yogesvara is also very significant here\nbecause the Lord has inconceivable power. If He likes, He can reveal Him­\n\nj\n\nself by His grace, although He is unlimited. Therefore Ar una pleads for\nthe inconceivable grace of Kr�l).a. He does not give Kr�l).a orders. Kr�l).a is\nnot obliged to reveal Himself to anyone unless one surrenders fully in\nKr�l).a consciousness and engages in devotional service. Thus it is not\npossible for persons who depend on the strength of their mental speculations to see Kr�l).a.\n\nTEXT 5\n\n��•lcti�Cfl+.t I\n� it 1{T� �qyfQr �s� �t�: I\n\n��RiflifiCfOllt;ij1f'if:q II� II\nsri bhagaviin uviica\npasya me piirtha riipiir;Li\nsataso 'tha sahasrasa�\nniinii-vidhiini divyiini\nniinii-varr-iikrtini ca\n\nsri bhagaviin uviica-the Supreme Personality of Godhead said; pasya­\n\nj ust see;\n\nme\n\n- Mine; piirtha-0 son of Prtha;\n\nriip iir-i-forms; satasa[L­\n\nhundreds; atha-also; sahasrasa�- thousands; niinii-vidhiini- variegated; div­\n\nyiini- divine; niinii- variegated; varr-a- colored; ak rtini- forms; ca- also.\nTRANSLATION\nThe Blessed Lord said: My dear Arjuna, 0 son of Prtha, behold now My\nopulences, hundreds of thousands of varied divine forms, multicolored\nlike the sea.\n\nr\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0584": "Bhagavad-gita As It Is\n\n544\n\n[Ch. ll\n\nPURPORT\nArjuna wanted to see Kr�l)a in His universal form, which, although a\ntranscendental form, is just manifested for the cosmic manifestation and is\ntherefore subject to the temporary time of this material nature. As the\nmaterial nature is manifested and not manifested, similarly this universal\nform of Kr�l)a is manifested and unmanifested. It is not eternally situated\nin the spiritual sky like Kr�l)a 's other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted\nto see Kr�l)a in this way, Krwa reveals this form. This universal form is not\npossible to be seen by any ordinary man. Kr�l)a must give one the power\nto see it.\n\nTEXT 6\n•\n\n��ra.�r;qt���-.� ��� 1\n:sui&� m�tfUr � II� II\n\nsa\n\npasyiidityiin vasiin rudriin\nasvinau marutas tathii\nbahiiny adr§ta-piirvii!li\npasyiiscaryii!li bhiirata\npasya-see; iidityiin-the twelve sons of Aditi; vasiin-the eight Vasus;\nrudriin-the eleven forms of Rudra; asvinau-the two Asvins; maruta�the forty-nine Maruts (demigods of the wind); tathii-also; bahiini-many;\nadnta-that you have not heard or seen;piirvii!li-before;pasya-there see;\niiscaryii!li-all the wonderful; bhiirata-0 best of the Bharatas.\n\nTRANSLATION\n0 best of the Bharatas, see here the different manifestations of Adityas,\n\nRudras, and all the demigods. Behold the many things which no one has\never seen or heard before.\n\n['\n\nPURPORT\nEven though Arjuna was a personal friend of Kr�l)a and the most\n\nadvanced of learned men, it was still not possible for him to know every-\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0585": "J\n\n545\n\nThe Universal Form\n\nText 8]\n\nthing about Kr�J)a. Here it is stated that humans have neither heard nor\nknown of all these forms and manifestations. Now Kr�J)a reveals these\nwonderful forms.\n\nTEXT 7\n\n� 'il'l �t�(4 ,...,qfl:w'ltlr:ri'Q (1\"Ef(l¥.1(� I\nll'l' � !l'Sifi�l tt\"'l�ttnf114f« II \\9 II\nihaikastham jagat krtsnam\npasyiidya sa-cariicaram\nmama dehe gu�iikesa\nyac ciinyad dra§tum icchasi\niha-in this; ekastham-in one; jagat-the universe; krtsnam- completely;\npas ya- see; adya-immediately; sa-with; cara-moving; acaram-not mov­\n\nj\n\ning; mama-My; deh e-in this body; gu�iikesa-0 Ar una; yat- that; ca­\n\nalso; anyat-other; dra§tum-to see; icchasi- you like.\nTRANSLATION\n\nWhatever you wish to see can be seen all at once in this body. This\nuniversal form can show you all that you now desire, as well as whatever\nyou may desire in the future. Everything is here completely.\nPURPORT\nNo one can see the entire universe sitting in one place. Even the most\nadvanced scientist cannot see what is going on in other parts of the universe. Kr�J)a\n\ngives him the power to see anything he wants to see, past,\nrj\n\npresent and future. Thus by the mercy of Kr�IJa, A una is able to see\neverything.\n\nTEXT 8\n\nwr ij lrl ��em �¥(��q �� 1\n� � ij- =if�: � lr ��II� II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0586": "Bhagavad-gita As It Is\n\n546\n\n[Ch. 11\n\nna tu miim sakyase dra§tum\nanenaiva sva-cak§U§ii\n\ndivyam dadiimi te cak§u/l\n\npasya me yogam aiSvaram\n\nna-never; tu-but; miim-Me; saky as e-able; d ra§t um-to see; anena­\n\nby this; eva-certainly; sva- c ak§ U§ii with your own eyes; divyam-divine;\n-\n\ndadiimi-I give; te-you; cak§u[l-eyes; pasya-see; me-My; yogam aiSvaram-inconceivahle mystic power.\nTRANSLATION\n\nBut you cannot see Me with your present eyes. Therefore I give to you\n\ndivine eyes by which you can b ehold My mystic opulence.\nPURPORT\n\nA pure devotee does not like to see Krwa in any form except His form\nwith two hands; a devotee must see His universal form by His grace, not\nwith the mind but with spiritual eyes. To see the universal form of Kr�Q.a,\nArjuna is told not to change his mind but his vision. The universal form of\nKr�Q.a is not very important; that will be clear in the verses. Yet because\nArjuna wanted to see it, the Lord gives him the particular vision required\nto see that universal form.\nDevotees who are correctly situated in a transcendental relationship with\nKr�Q.a are attracted by loving features, not by a godless display of opulences. The playmates of Kr�Q.a, the friends of Kr�Q.a and the parents of\nKr�Q.a never want Kr�Qa to show His opulences. They are so immersed in\npure love that they do not even know that Kr�Qa is the Supreme Personality of Godhead. In their loving exchange they forget that Kr�Qa is the\n\nSupreme Lord. In the Srimad-Bhiigavatam it is stated that the boys who\n\nplay with Kr�Q.a are all highly pious souls, and after many, many births\nthey are able to play with Kr�Q.a. Such boys do not know that Kr�Q.a is the\nSupreme Personality of Godhead. They take Him as a personal friend. The\nSupreme Person is considered as the impersonal Brahman by great sages,\nas the Supreme Personality of Godhead by the devotees, and as a product\nof this material nature by ordinary men. The fact is that the devotee is not\nconcerned to see the viSva-rnpa, the universal form, but Arj una wanted to\nsee it to substantiate Kr�Q.a's statement so that in the future people could\nunderstand that Kr�Q.a not only theoretically or philosophically presented\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0587": "Texts I 0-11 ]\n\nThe Universal Form\n\n547\n\nHimself as the Supreme but actually presented Himself as such to Arjuna.\nArjuna must confirm this because Arjuna is the beginning of the paramparii\nsystem. Those who are actually interested to understand the Supreme\nPersonality of Godhead, Kr�Qa, and who follow in the footsteps of Arjuna\nshould understand that Kr�Qa not only theoretically presented Himself as\nthe Supreme, but actually revealed Himself as the Supreme.\nThe Lord gave Arjuna the necessary power to see His universal form\nbecause He knew that Arjuna did not particularly want to see it, as we have\nalready explained.\nTEXT 9\n\n��I\n\n��m ijm �·�--'i�P-fr'fr� m: 1\n�\n�\n�\n��tfl'il(1 1fT� � �� II � II\n.\n\nsaiijaya uviica\nevam uktvii tato riijan\nmahii-yogesvaro hari�\ndarsayiimiisa piirthiiya\nparamam rfipam aisvaram\nsaiijaya� uvac a- S a ii.j aya said; evam-thus; uk tvii- saying; tata�- thereafter; riijan-0 King; mahii-yogesvara�-the most powerful mystic; ha�­\n\ndarsayiimiisa-showed;\npii rthiiya-unto Arjuna; paramam- divine; rfipam-universal form; aisvaram\n\nthe\n\nSupreme\n\nPersonality\n\nof Godhead,\n\nKr�Qa;\n\n-opulences.\nTRANSLATION\nSarijaya said: 0 King, speaking thus, the S upreme, the Lord of all mystic\npower, the Personality of Godhead, displayed His universal form to Arjuna.\n\nTEXTS 10-11\n·�\n\n�\n\n�\n\n31WICflctif'WI�WI'iWICfii'@!I��WI� I\n31'flEhROtfllR1Jt Ro� I���Hll� II � 0 ll\n\nRotf'il�t(j+q��t Rot(tf.-��� I\n�· (ct'iwt;:ij fct�a�4J II � � II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0588": "I\n\n[Ch. 11\n\nBhagavad-glta As It Is\n\n548\n\naneka-vaktra-nayanam\nanekiidbhuta-darsanam\naneka-divyiibhararwm\ndivyiinekodyatiiyudham\n\nI<\n\ndivya-miilyiimbara-dhararh\ndivya-gandhiinulepanam\nsarviiscaryamayarh devam\nanantarh visvato-mukham\naneka-various; vaktra-mouths; nayanam-eyes; aneka-various; adbhu ta- wonderful ; darsanam- sight ; aneka- many ; divya- divine; iibhara­\n\nrzam-ornaments ; divya- divine ; aneka- various ; udyata- uplifted ; iiyudham\nweapons ; divya- divine ; m iilya- garlands ; ambara-dharam-covered with\nthe dresses ; divya- divine ; gandha- fragrance ; anulepanam- smeared ; sarva\n-all ;\n\nascaryamayam- wonderful ;\n\nviSvata� muk ham- all pervading.\n-\n\ndevam\n\n-\n\nshining ;\n\na � antam\n\n-\n\nu nlimited ;\n\n-\n\nTRANSLATION\nArjuna saw in that universal form unlimited mouths and unlimited eyes.\nIt was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there\nwere many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.\nPURPORT\nThese two verses indicate that there is no limit to the hands, mouths,\nlegs, etc., of the Lord. These manifestations are distributed throughout the\n\nrj\n\nuniverse and are unlimited. By the grace of the Lord, A una could see\nthem while sitting in one place. That is due· to the inconceivable potency\nof Krgta.\nTEXT 12\n\nAA (4(16:�� ll��··q�R�T I\n� l{T: � � �f1(I(\"t(ij� 44'\"\"(:pl p<=�44�'1: II � 4( II\ndivi silrya-sahasrasya\nbhaved yugapad utthitii\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0589": "Text 13)\n\nThe Universal Form\n\n549\n\nyadi bhiifl sadrsi sii syiid\nbhiisas tasya mahiitmanafl\ndivi-in the sky; surya-sun; sahasrasya-of many thousands; bhavetthere were;yugapat-simultaneously;utthitii-present;yadi-if; bhiifl-light;\nsadrsi-like that; sii-that; syiit-may be; bhiisa[l-effulgence; tasya-there\nis; mahiitmana[l-of the great Lord.\nTRANSLATION\nIf hundreds of thousands of suns rose up at once into the sky, they\nmight resemble the effulgence of the Supreme Person in that universal\nform.\nPURPORT\n\nWhat Arjuna saw was indescribable, yet Safijaya is trying to give a\nmental picture of that great revelation to Dhrtara�tra. Neither Safijaya nor\nDhrtara�tra were present, but Safijaya, by the grace of Vyasa, could see\nwhatever happened. Thus he now compares the situation, as far as it can\nbe understood, to an imaginable phenomenon (i.e. thousands of suns).\nTEXT 13\n\nij�� �� 3fNlf'ffi+t��� I\n31q��(�(�� � q(O'S�«f({l II�� II\ntatraikastharh jagat k(tsnarh\npravibhaktamanekadhii\napasyad deva-devasya\n§arire piir-!lavas tadii\ntatra-there;ekastham-one place;jagat-universe; krtsnam-completely;\npravibhaktam-divided irt; anekadhii-tnany kinds; apasyat-could see;\ndeva-devasya-of the Supreme Personality of Godhead; sarire-in the\nuniversal form; piip,Pava[l-Arjuna; tadii-at that time.\nTRANSLATION\nAt that time Arjuna could see in the universal form of the Lord the\nunlimited expansions of the universe situated in one place although divided\ninto many, many thousands.\n\n\\_\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0590": "Bhagavad-gita As It Is\n\n550\n\n[Ch. 11 .\n\nPURPORT\n\nThe word tatra (there) is very significant. It indicates that both Arjuna\nand Kn;va were sitting on the chariot when Arjuna saw the universal form.\nOthers on the battlefield could not see this form because Kr�va gave the\nvision only to Arjuna. Arjuna could see in the body of Kr�va many thousands of universes. As we learn from Vedic scriptures, there are many\nuniverses and many planets. Some of them are made of earth, some are\nmade of gold, some are made of jewels, some are very great, some are not\nso great, etc. Sitting on his chariot, Arjuna could see all these universes.\n. But no one could understand what was going on between Arjuna and\nKr�J.la.\nTEXT 14\n\nQQ: � N�wm- tt!U'i I li4wt��H I\n� ftrm � f&ijl�re<�mr ,�\\1\"\ntata{l sa vismayiivi§to\nhr§ta-romii dhananjaya{l\nprapamya sirasii devarh\nkrtanjalir abhii§ata\ntata{t-thereafter; sa{l-he; vismayiivi§taft-being overwhelmed with wonder; hr§ta rom ii-with his bodily hairs standing on end due to his great\necstasy; dhananjayafl,-Arjuna; praramya-offering obeisances; sirasii-with\nthe head; devam-to the Supreme Personality of Godhead; krtiinjali{twith folded hands; abhii§ata-began to say.\n-\n\nTRANSLATION\nThen, bewildered and astonished, his hair standing on end, Arjuna began\nto pray with folded hands, offering obeisances to the Supreme Lord.\nPURPORT\n\nOnce the divine vision is revealed, the relationship between Kr�va and\nArjuna changes immediately. Before, Kr�va and Arjuna had a relationship\nbased on friendship, but here, after the revelation, Arjuna is offering\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0591": "l\n\nText 15]\n\nThe Universal Form\n\n5S1\n\nobeisances with great respect, and with folded hands he is praying to\nKr�va. He is praising the universal form. Thus A�una's relationship be­\n\ncomes one of wonder rather than friendship. Great devotees see Kr�va as\nthe reservoir of all relationships. In the scriptures there are twelve basic\nkinds of relationships mentioned, and all of them are present in Kr�va. It\nis said that He is the ocean of all the relationships exchanged between two\nliving entities, between the gods, or between the Supreme Lord and His\ndevotees.\nIt is said that Arjuna was inspired by the relationship of wonder, and in\nthat wonder, although he was by nature very sober, calm and quiet, he\nbecame ecstatic, his hair stood up, and he began to offer his obeisances\nunto the Supreme Lord with folded hands. He was not, of course, afraid.\nHe was affected by the wonders of the Supreme Lord. The immediate\ncontext is wonder; his natural loving friendship was overwhelmed by\nwonder, and thus he reacted in this way.\n\nTEXT 15\n\n��I\nq��·flf �� � �\n0� �f?£��(1�·1� I\niHJIIUt;ft� �T�-\n\n�� ��� Ro�l� ������\narjuna uviica\npasyiimi deviims tava deva dehe\nsarviims tathii bhiita-viSe§a-sanghiin\nbrahmiiv-am isam kamaliisana-stham\nr§ims ca sarviin uragiims ca divyiin\n\narjuna{l uviica-Arjuna said; pasyiimi-1 see; deviin-all the demigods;\ntava-Your; deva-0 Lord; dehe-in the body; sarviin-all; tathii-also;\nbhiita-living entities; vise§a-sanghiin-specifically assembled; b rahmiipam­\n\nLord Brahma; isam-Lord Siva; kamala-iisana-stham�sitting on the lotus\nflower; (§in-great sages; ca-also; sarviin-all; uragiin-serpents; ca-also;\n\ndivyiin-divine.\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0592": "�\" ..\n\n[Ch. ll\n\nBhagavad-glta As It Is\n\n552\n\nTRANSLATION\nArjuna said: My dear Lord Kr�J)a, I see assembled together in Your body\n\nall the demigods and various other living entities. I see Brahma sitting on\nthe lotus flower as well as Lord Siva and many sages and divine serpents.\nPURPORT\n\nArjuna sees everything in the universe; therefore he sees Brahma, who is\nthe first creature in the universe, and the celestial serpent upon which the\nGarbhodaka8ay1 Vi�J)U lies in the lower regions of the universe. This snake\nbed is called Vasuki. There are also other snakes known as Vasuki. Arjuna\ncan see from the Garbhodakasay1 Vi�J)U up to the topmost part of the\n\nuniverse on the lotus-flower planet where Brahma, the first creature of the\nuniverse, resides. That means that from the beginning to the end, every­\n\nthing could be ,seen by Arjuna sitting in one place on his chariot. This was\npossible by the grace of the Supreme Lord, Kr�J)a.\n\nTEXT 16\n\n.\n�Efiii(l(i((C(if'�si\n�\"\"'0 � �SWfRf�� I\nWfRt ;r �-lj WI ��NIfd>\nq�t�lf'r N�� �� llt�ll\naneka-biihiidara-vaktra-netram\npasyiimi tviim sarvato 'nanta-riipam\nniintam na madhyam na punas taviidim\npa8yiimi viSvesvara viSva-riipa\n\naneka- many;\n\nbiih ii- arms;\n\nudara-bellies; vaktra-mouths; netram­\n\neyes; pa8yiimi-I see; tviim-unto You; sarvata[l. - from all sides; anantarii pam- unlimited form; na antam-there is no end; na madhyam\n\nno middle; na puna[l.\n\n-\n\n-\n\nthere is\n\nnor again; tava- Your; ii di m - beginning; pa8yiimi­\n\nI see; viSvesvara-0 Lord of the universe; visva-riipa-in the form of the\nuniverse.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0593": ",.\n\nThe Universal Form\n\nText 18]\n\n553\n\n�\n\nTRANSLATION\n\n0 Lord of the universe, I see in Your universal body many, many forms\n-bellies, mouths, eyes-expanded without limit. There is no end, there\nis\n.\nno beginning, and there is no middle to all this.\nPURPORT\nKr�va is the Supreme Personality of Godhead and is unlimited; thus\nthrough Him everything could he seen.\n\nTEXT 17\n\n�(1fl4 tt�i\\\" �uf :q\nij-�� �) <{tfa+tRt'{ I\nmrf'f � ���� �T(tarwm*qRt¥�31� 11 t\\911\nkiri!inam gadinam cakricwm ca\ntejoriisim sarvato diptimantam\npasyiimi tviim dumin\"k§yam samantiid\ndiptiinaliirka-dyutim aprameyam\nkiri!inam-with helmets; gadinam-with maces; cakrirwm-with discs;\nca-and; tejorasim-effulgence; sarvata�-al1 sides; diptimantam-glowing;\npasyiimi-I see; tviim-You; 'dumin\"k§yam-difficult to see; samantiitspreading; dipta-anala-blazing fire; arka-sun; dyutim-sunshine; aprameyam-immeasurable.\n\nTRANSLATION\nYour form, adorned with various crowns, clubs and discs, is difficult to\nsee because of its glaring effulgence, which is fiery and immeasurable like\nthe sun.\n\nTEXT 18\n\n�art�'?t�\n� R� qt R'=TTWT'{ I\n\n·�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0594": "554\n\nBhagavad-gita As It Is\n\n[Ch. 11\n\n�;�p:n ��<JI:f��T\nII id I I\n\n_j\n\n�'\" �lr ������\n\ntvam ak§ararh paramarh veditavyarh\ntvam asya viSvasya pararh nidhiinam\ntvam avyaya{l siisvata-dharma-goptii\nsaniitanas tvarh puru§O mato me\ntvam- You; ak§a ram-inexhaustib le; paramam-supreme; veditavyam­\n\nto be understood; tvam- You; asya-of this; viSvasya-of the universe;\nparam-supreme; nidhiinam-basis; tvam- You are; avyaya{l,-inexhaustible;\ns iisvata- dh a rma goptii-maintaine r\n-\n\neternal;\n\nof\n\nthe\n\neternal religion; saniitana{l­\n\ntvam- You; puru§a{l-Supreme Personality; mata{l me-is my\n\nopmwn.\n\nTRANSLATION\nYou are the supreme primal objective; You are the best in all the universes; You are inexhaustible, and You are the oldest; You are the maintainer of religion, the eternal Personality of Godhead.\n\nTEXT 19\n\n-AS.\n3RT���if�o:tl<ii{Wf�· �\ni(U 'tl ��'\"PI '1:. I\n�({Tflf �t a.'la��n�t\n�m N� <Jqt:<J'J:_ II� �II\n#\".\n\naniidi-madhyiintam ananta-viryam\nananta-biihurh sasi-siirya-netram\npasyiimi tviirh dipta-hutiiSa-vaktrarh\nsva-tejasii visvam idarh tapantam\n\naniidi-without beginning; madhya-without middle; antam-without\nend; ananta-unlimited; v iryam- glor i o us;ananta-unlimited;biihum-arms;\nsasi-moon; siirya-sun; netram-eyes; pasyiimi-1 see; tviim- You; dipta­\n\nblazing; hutiisa-vaktram-fire coming out of Your mouth; sva-tejasii-by\nYour; viSvam-this universe; idam-this; tapantam-h eati ng .\n\nl\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0595": "Text 20]\n\nThe Universal Form\n\n55 5.\n\nTRANSLATION\nYou are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By\nYour own radiance You are heating this entire universe.\nPURPORT\nThere is no limit to the extent of the six opulences of the Supreme\nPersonality of Godhead. Here and in many other places there is repetition,\nhut according to the scriptures, repetition of the glories of Kr�l!a is not a\nliterary weakness. It is said that at a time of bewilderment or wonder or of\ngreat ecstasy, statements are repeated over and over. That is not a flaw.\n\nTEXT 20\n\nQl�l'lNoQlf(({�t ft:\n�....\n�\n___t\notm1 ��ll'!fi� ·� '('� «ct t: I\n•\n\n�����\n� �� �nH�+I'J ll�oll\ndyav aprthivyor idam antararh hi\nvyaptarh tvayaikena disas ca sarvaft\ndntvadbhutarh riipam ugrarh tavedarh\nloka-trayarh pravyathitarh mahatman\ndyau- in outer space; aprthivyoft-of the earth; idam - this; antaramin between; hi-certainly; vyap tam- pervaded; tvaya- by You; e k ena-by\n\none; diSaft-directions; ca- and; sa rv aft - all; dr§tva- by seeing; adbhutamwonderful; rilpam-form; ugram- terrible ; tava- Your; idam- this ; loka­\n\nplanetary system; trayam- three; pravyathitam- perturbed; mahatman- 0\ngreat one.\n\nTRANSLATION\nAlthough You are one, You are spread throughout the sky and the\nplanets and all space between. 0 great one, as I behold this terrible form, I\n\nsee that all the planetary systems are perplexed.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0596": "-r\n\n556\n\n[Ch. 11 .\n\nBhagavad gita As It Is\n-\n\nPURPORT\n\nDyiiv iiprthivyo[t (the space ,between heaven and earth) and lokatrayam\n(three worlds) are significant words in this verse because it appears that\nnot only Arjuna saw this universal form of the Lord, but others in other\nplanetary systems also saw it. The vision was not a dream. All who were\nspiritually awake with the divine vision saw it.\n\nTEXT 21\n\n3llft ft: ffi ijH1fi·l �«\n�M:iffln m�� �lUlRf I\n\n����:\nP-::.-\n\n'* ...::a\n\n� �fijfll: ����: II� t II\n\nami hi tviirh sura-sanghii visanti\nkecid bhitii[t priiiijalayo g,rr-anti\nsvastity uktvii mahar�i-siddha-sanghii[t\nstuvanti tviirh stutibhi[t pu§kaliibhi[t\nami-all those; hi-certainly; tviim-unto You; sura sanghiifz. - groups of\n-\n\ndemigods; visanti- e ntering; kecit-some of them; bhitiifz. - out of fear;\nprii iijalaya[t-w ith folded hands; gw anti- offering prayers unto; svasti- all\npeace; iti-thus; uk tvii- speaking like that; mahar§i- great sages; siddhasanghii[t -perfect sages; stuvanti singing hymns; tviim-unto You; stutibhi[t\n-with p rayers; pu� kaliibh ift-Vedic hymns.\n-\n\nTRANSLATION\nAll the demigods are surrendering and entering into You. They are very\nmuch afraid, and with folded hands they are singing the Vedic hymns.\n\nPURPORT\nThe demigods in all the planetary systems feared the terrific manifestation of the universal form and its glowing effulgence and so prayed for\nprotection.\n\n·It\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0597": "'\n\n\"\n\nThe Universal Form\n\nText 23]\n\n557\n\nTEXT 22\n\n�s::•R�• � � :q �\"tft\nfq�sf�r ��'tl� I\n�a!lt!(M'tijfT\ncftaJP� �t PI ��n� �l 11 ����\nrudriidityii vasavo ye ca siidhyii\nviSve'svinau marutas co�mapiis ca\ngandharva-yak�iisura-siddha-sanghii\nvik�ante tviim vismitii.S caiva sarve\n\nrudra-manifestations of Lord Siva; iidityii[t-the Adityas; vasava[t-the\n\nVasus; ye-all those; ca-and; siidhyii[t-the Sadhyas; visve-the Visvadevas;\n\nasvinau-the ASvinikumaras; maruta[t-the Maruts; ca-and; U§mapii[t-the\n\nforefathers; ca-and ; gandharva-the Gandharvas; yak§a-the Yak�as; asura­\n\nsiddha- the demons and the perfected demigods; sanghii[l,-assemblies;\n\nvik�ante-are seeing; tviim- You; vismitii[t-in wonder; ca-also; eva-certainly; sarve-all.\n\nTRANSLATION\nThe different manifestations of Lord Siva, the Adityas, the V asus, the\n\nSadhyas, the Visvadevas, the two Asvins, the Maruts, the forefathers and\nthe Gandharvas, the Y �as, Asuras, and all perfected demigods are be­\n\nholding You in wonder.\n\nTEXT\n'\"'\n\n.\n\nI,\nI\n\n'\"'\n\n23\n\n.\n\n� �� qet�WJ;r\n�(laf IU �(�P{I�� I\n•\n\n•\n\n•\n\nq�q���\nqr �m: ��� ����\"\nrilpam mahat te bahu-vaktra-netram\nmahii-biiho bahu-biihiiru-piidam\nbahiidaram bahu-dam�trii-kariilam\ndntvii lokii[t pravyathitiis tathiiham\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0598": "Bhagavad-g11a As It Is\n\n558\n\n[Ch. 11\n\nriipam-form; mahat-very great; te-of You; bahu-many; vaktrafaces;netram-eyes;mahii-biiho-0 mighty-armed one; bahu-many; biihuarms; ilru-thighs; piidam-legs; bahu-udaram-many bellies; bahu-dam§trii\n\"\n\n-many teeth;\n\nkariilam-horrible; dr§tvii-seeing; lokii[l-all the planets;\n\npravyathitii[l-perturbed; tathii-similarly; aham-I.\n\nTRANSLATION\n0 mighty-armed one, all the planets with their demigods are disturbed\nat seeing Your many faces, eyes, arms, bellies and legs and Your terrible\nteeth, and as they are disturbed, so am I.\n\nTEXT 24\n\nwr�:�� a.'T��;.�ur\notrm;R <::'Taf�r�rn\n1\nqT f{ �f srotrf%ffl\"\n\"\"il\n\nII I\n\n'lM\" ;r ��lf¥4 � :q � 11�\\lll\nnabha[l sprsam diptam aneka-varr-am\nvyiittiinanam dipta-viSiila-netram\ndntvii hi tviim pravyathitiintariitmii\ndhrtim na vindiimi samam ca vi§r-o\nnabha[l sp[Sam- touching the sky; diptam-glowing; aneka-many; varr-am-color; vyiittii-open; iinanam-mouth; dipta-glowing; viSiila-very\ngreat;netram-eyes;dr�tvii-by seeing;hi-certainly; tviim-You;pravyathitii-perturbed; anta[l-within; iitmii-soul; dhrtim-steadiness; na-no; vindiimi-and have; samam-mental tranquility; ca-also;vi§llo-0 Lord Viwu.\n\nTRANSLATION\n0 all-pervading Vi{!t;tU, I can no longer maintain my equilibrium. Seeing\nYour radiant colors fill the skies and beholding Your eyes and mouths, I\nam afraid.\n\nTEXT 25\n\n�mt�:q�v;�1A\nqq Cfii51�(.'5(1Rl� ����\"\n�\n\n'I\n\nII\n\ni\\1\n\nII\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0599": "Texts 26-27]\n\nThe Universal Form\n\n559\n\n� ;r �;r ;r �it :;:r d\n���·��crt� ����II\ndarh§{rii-kariiliini ca te mukhiini\nd!§{vaiva kiiliinala-sannibhiini\ndiso na jiine na labhe ca sarma\nprasida devesa jagan-niviisa\ndarh § {rii-teeth; kariiliini-like that; ca-also; te- Your; mukhiini-faces;\ndr§ fvii-seeing ; eva-thus; kiiliinala-the fire of death; sannibhiini-as if\nblazing; diSaft-directions; na jiine-do not know; na labhe- nor obtain; ca\nsarma-and grace; p rasida-be pleased; devesa-0 Lord of all lords; jagatniviisa-refuge of the worlds.\nTRANSLATION\n\n0 Lord of lords, 0 refuge of the worlds, please be gracious to �e. I cannot keep my balance seeing thus Your blazing deathlike faces and awful\nteeth. In all directions I am bewildered.\n\nTEXTS 26-27\n\n3Ttft � ffi 't�HI�� �:\n� �(ttlttf.fqle�i·: I\n\n��jlur:��m\n�(l�i{)�dtr liN��: ���� u\nCf'if\\rfOr � �IJfT Fr�\n\n<tlifi<le1fif lltrr.t� 1\n�f+.�ft:eql G>�IWfl.-a�!l\nshan::J. ,t=at6�:Et+Uf: II �\\91J\nami ca tviirh dhrtarii§{rasya putrii�\nsarve sahaiviivanipiila-sanghai�\nbhi§mO dro{la� Sfita-putras tathiisau\nsahiismadiyair api yodha-mukhya*\nvaktrii{li te tvaramii{lii viSanti\ndarh§{rii-kariiliini bhayanakiini\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0600": "v\n\n560\n\nBhagavad-gita As It Is\n\n[Ch. 11\n\nkecid vilagnii dasaniintare�u\nsandrsyante ciirritair uttamiingai�\nami-all\n\nthose;\n\nca-also;\n\ntviim- You;\n\ndhrtarii�tasya-of\n\nDhrtara�tra;\n\nputrii�-sons; sarva-all; saha eva-along with; ava n ipiila-warrior kings;\nsanghai[l-with the groups; bhi§ma�-Bhi�madeva; dropa�- Drovacarya;\nsiita-putra�- Karva; tathii-also; asau-that; saha-with; asmadiyai�- our;\napi-also; yodha-mukhyai�-chief among the warriors; vaktriipi- mouths;\nte- Your; tvaramiipii�- fearful; visanti-entering; darh�trii-teeth; .kariiliiniterrible; bhayiinakiini-very fearful; kecit-some of them; vilagn�-being\nattacked; dasaniintare�u- between the teeth; sand[Sy ante-being seen;\nciirpitai�- smashed; ut tama-angai�-by the head.\nTRANSLATION\nAll the sons of Dhrtara�fra along with their allied kings, and Bhi�ma,\nDrova and Karva, and all our soldiers are rushing into Your mouths, their\nheads smashed by Your fearful teeth. I see that some are being crushed\nbetween Your teeth as well.\nPURPORT\nIn a previous verse the Lord promised to show Arjuna things he would\nby very interested in seeing. Now Arjuna sees that the leaders of the\nopposite party (Bhi�ma, DrotJ.a, Karva and all the sons of Dhrtara�tra) and\ntheir soldiers and Arjuna's own soldiers are all being annihilated. This is an\nindication that Arjuna will emerge victorious in battle, despite heavy losses\non both sides. It is also mentioned here that Bhi�ma, who is supposed to\nbe unconquerable, will also be smashed. So also Karva. Not only will the\ngreat warriors of the other party like Bhi�ma be smashed, but some of the\ngreat warriors of Arjuna's side also.\n\nTEXT 28\n\n�tTl' $f ifffi��:\n\n�u�crtfu� �r.� 1\n\nijtTf � ��cffu\nmwij �trill nl'S'CfeP« II ��II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0601": "The Universal Form\n\nText 29]\n\n561\n\nyathii nadiniim bahavo 'mbu-vegiift\nsamudram eviibhimukhii dravanti\ntathii taviimi nara-loka-virii\nviSanti vaktriir-y abhivijvalanti\nyathii-as; nadiniim-of the rivers; bahavaft-many; ambu-vegiift-waves\nof the waters; samudram-ocean; eva-certainly; abhimukhiift-towards;\ndravanti-gliding; tathii-similarly; tava-Your; ami-all those; nara-lokaviriift-the kings of human society; visanti-entering; vaktriir-i-into the\nmouths; abhivijvalanti-blazing.\n\nTRANSLATION\nAs the rivers flow into the sea, so all these great warriors enter Your\nblazing mouths and perish.\n\nTEXT 29\n\n����T\nA\"�R1 wmTR (14i4\\�rrr: I\n�� w:rr�••� f� �\"\n�\n� . . ... �'*'\"o' (14l4:�·•u· ������\n\"\"\n\nyathii pradiptam jvalanam patangii\nviSanti niisiiya samrddha-vegiift\ntathaiva niisiiya visanti lokiis\ntaviipi vaktriir-i samrddha-vegiift\nyathii-as;pradiptam-blazing;jvalanam-fire; patangiift-moths; viSantienters; niisiiya-destruction; samrddha-full; vegiift-speed; tathii eva-similarly; niiSiiya-for destruction; visanti-entering; lokiift-all people. tavaunto You; api-also; vaktriir-i-in the mouths; samrddha-vegiift-with full\nspeed.\n·\n\nTRANSLATION\nI see all people rushing with full speed into Your mouths as moths dash\ninto a blazing fire.\n\n]\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0602": "562\n\n[Ch. ll\n\nBhagavad g1ta As It Is\n-\n\nTEXT 30\n\nereEUij' !Hi+4I\"l : ('t+4.-ij T­\n\nit�t--('t+4!41��?t���M: I\n�flmttt ��lUi\nlfl�nJn 3RfqR � II� o It\nlelihyase grasamiina� samantiil\nlokiin samagnin vadanair jvaladbhi�\ntejobhir iipilrya jagat samagrarh\nbhiisas tavogrii� pratapanti vi§rw\nlelih yase-licking; grasam tinaft-devouring; samantat- from all directions;\nlokiin-people; samagran- completely; vadanaiP-by the mouth;jvaladbhiP\n\n-with blazing; tejobhi�-by effulgence; tipilrya- c overing; jaga t\n\n-\n\nthe uni­\n\nverse; samagram-all; bhasaft-illuminating; tava- Your; ugriift-terrible;\n\npratapanti-scorching; vi§r.o-0 all-pervading Lord.\nTRANSLATION\n0 Vi�Qu, I see You devouring all people in Your flaming mouths and\ncovering the universe with Your immeasurable rays. Scorching the worlds,\nYou are manifest.\nTEXT 31\n\n3TT�ft fr � ���!4�'\"\n;rl{)s� ij- �� • I\nfcl�t�f¥1� li'4-=6+(1Q\n;r ft: stGt l\"ltf¥4 � sttRH( II� t II\niikhyiihi me ko bhaviin ugra-rilpo\nnamo'stu te deva-vara prasida\nvijniitum icchiimi bhavantam iidyarh\nna hi prajiiniimi tava pravrttim\nakhyiihi-please explain; me-unto me; kaft-who; bhaviin- You; ugrarilpa{t-fierce form; nama� astu-obeisances; te-unto You;deva-vara-the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0603": "563\n\nThe Universal Form\n\nText 32]\n\ngreat one amongst the demigods; prasida-be gracious; vijiiii tum-just to\nknow; icchiimi-I wish; bhavantam- You; iid yam- the original; na-never;\n\nhi- certainly ; prajiiniimi-do I know; tava- You r; pravrttim- mission\n\n.\n\nTRANSLATION\n\n0 Lord of lords, so fierce of form, please tell me who You are. I offer\nmy obeisances unto You; please be gracious to me. I do not know what\nYour mission is, and I desire to hear of it.\nTEXT 32\n\n�CJT�Cff=q I\ncrnrrsm i{�ij��\n\n�l�(rij¥{(��m: �: I\nsmsflt ffi if lif?4wsttpq �\n\n.... ,...,\n,..,�! �t('SClT�n 51���\n�p:u: ����II\nsri bhagaviin uviica\nkiilo'smi loka-k�aya-krt pravrddho\nlokiin samiihartum iha pravrttafl\nrte'pi tviirh na bhavi§yanti sarve\nye'vasthitii[l pratyanike§u yodhiifl\n\nsri bhagaviin uviica- the Personality of Godhead said; kiila[l-time;\nasmi-I am; loka-the worlds; k§aya krt- destroyer; pravrddha[l- to engage;\n-\n\nlokiin-all people; samiihartum-to destroy; iha-in this world; pravrt tafl\n\n­\n\nto engage; rte api-without even; tviim-you; na-never; bhavi§yanti-will\nbe; sa rve- all; ye-who; avasthitii[l - situated;p ratyanik e§u- on the opposite\nside; yodhiifl- the soldiers.\nTRANSLATION\nThe Blessed Lord said: Time I am, destroyer of the worlds, and I have\ncome to engage all people. With the exception of you [the Par;u;lavas], all\nthe soldiers here on both sides will be slain.\nPURPORT\nAlthough Arjuna knew that Kr�Qa was his friend and the Supreme\nPersonality of Godhead, he was nonetheless puzzled by the various forms\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0604": "564\n\nBhagavad-glta As It Is\n\n[Ch. 11\n\nexhibited by Kr�l).a. Therefore he asked further about the actual mission\nof this devastating force. It is written in the Vedas that the Supreme Truth\ndestroys everything, even Brahm a. Yasya brahme ca k§atram ca ubhe\n\nbhavata odanaMmrtyur yasyopasecanam ka itthii veda yatra sa[!.. Eventually all the briihmar-as, k�atriyas and everyone else are devoured by the\nSupreme. This form of the Supreme Lord is an all-devouring giant, and\nhere Kr�l).a presents Himself in that form of all-devouring time. Except\n·\nfor a few Pal)..;iavas, everyone who was present in that battlefield would be\ndevoured by Him.\nArjuna was not in favor of the fight, and he thought it was better not to\nfight; then there would be no frustration. In reply, the Lord is saying that\neven if he did not fight, every one of them would be destroyed, for that is\nHis plan. If he stopped fighting, they would die in another way. Death\ncannot be checked, even if he did not fight. In fact, they were already\ndead. Time is destruction, and all manifestations are to be vanquished by\nthe desire of the Supreme Lord. That is the law of nature.\n\nTEXT 33\n\nij��cr� tr�) �lWI\n\nmen �« � 71\"1ij4t�Y\"!i!:a:�( ,\n\n���6 f;mrr : �\n\ntiff;(�+u:t llCI' ��ij lRt1: II � ���\n\ntasmiit tvam utti�tha yaso labhasva\njitvii satriln bhunk�va riijyam samrddham\nmayaivaite nihatii[l. pilrvam eva\nnimitta-miitram bhava savyasiicin\n\na\n\nyou; utt i§t ha- get up; yas a[l. -fame; labhasvaa conquering; satriln-enemies; bhunk§va-enjoy; ajyam king\ndom; sam_rd dham-flourishing ; maya- by Me; eva- certainly ; ete-all these;\nnih atii[l. - already k illed ; pilrvam eva� by previous elements; nimitta-miitram\n-just become the cause; bhava- bec me ; savyasiicin-0 Savyasacin.\n\ntasm t- therefore; tvam\n\ngain; jitv\n\n-\n\nr\n\n-\n\n-\n\n­\n\no\n\nTRANSLATION\nTherefore get up and prepare to fight. After conquering your enemies\nyou will enjoy a flourishing kingdom. They are already put to death by My\narrangement, and you, 0 Savyasacin, can be but an instrument in the fight.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0605": "Text 34]\n\nThe Universal Form\n\n565\n\nPURPORT\n\nSavyasiicin refers to one who can shoot arrows very expertly in the field;\n\nj\n\nthus Ar una is addressed as an expert warrior capable of delivering arrows\n\nto kill his enemies. \"Just become an instrument\": nimltta-miitram. This\n\nword is also very significant. The whole world is movihg according to the\nplan of the Supreme Personality of Godhead. Foolish persons who do not\nhave sufficient knowledge think that nature is moving without a plan and\nall manifestations are but accidental formations. There are many so-called\nscientists who suggest that perhaps it was like this, or maybe like that, but\nthere is no question of \"perhaps\" and \"maybe.\" There is a specific plan\nbeing carried out in this material world. What is this plan? This cosmic\nmanifestation is a chance for the conditioned souls to go back to Godhead,\nback to home. As long they have the domineering mentality which makes\nthem try to lord it over material nature, they are conditioned. But anyone\nwho can understand the plan of the Supreme. Lord and cultivate Kr�r;ta\nconsciousness is most intelligent. The creation and destruction of the cosmic manifestation are under the superior guidance of God. Thus the Battle\n\nj\n\nof Kurukt>etra was fought according to the plan of God. Ar una was refusing to fight, but he was told that he should fight and at the same time\ndesire the Supreme Lord. Then he would be happy. If one is in full Krt>r;ta\nconsciousness and if his life is devoted to His transcendental service, he is\nperfect.\nTEXT\n\n34\n\njtut :q � :q �tt :q\n� Q�� ({)�(I'{ I\n�{Q��f(�\n�·:an...\n\n�fu � (tq�n'l II �\\Ill\n\ndroflam ca bhi§mam ca jayadratham ca\nka'flam tathiinyiin api yodha-viriin\nmayii hatiims tvam jahi mii vyathi§!hii\nyuddhasva jetiisi ra!le sapatniin\ndroflam ca-also Drop.a; bhi§mam ca- also Bhi�ma; jayadratham caalso Jayadratha; kar flam -al so Karr;ta; tathii-also; anyiin- others; apicertainly; yodha-v ir iin-great warriors; m ay ii-by Me; hatii n-already killed;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0606": "566\n\nBhagavad- gita As It Is\n\n[Ch. 11\n\ntvam-you;jahi-become victorious; rna-never; vyathi§th alz -be disturbed ;\n\nyudhy as va-just fight; jetasi-j ust conquer; ra zt e-in the fight; sapatnanenemies.\nTRANSLATION\nThe\n\nBlessed\n\nLord\n\nsaid:\n\nAll\n\nthe\n\ngreat\n\nwarriors-Dropa,\n\nBhi�ma,\n\nJayadratha, Karpa-are already destroyed. Simply fight, and you will\nvanquish your enemies.\nPURPORT\nEvery plan is made by the Supreme Personality of Godhead, but He is\nso kind and merciful to His devotees that He wants to give the credit to\nHis devotees who carry out His plan according to His desire. Life should\ntherefore move in such a way that everyone acts in Kr�va consciousness\nand understands the Supreme Personality of Godhead through the medium\nof a spiritual master. The plans of the Supreme Personality of Godhead\nare understood by His mercy, and the plans of the devotees are as good as\nHis plans. One should follow such plans and be victorious in the struggle\nfor existence.\n\nTEXT 35\n\n� atrR I\n.\n\n\"'\n\n��til���\n�,�ifq•uwt: f�u� 1\n'fll�iffi' � ��� '§�\n�rr� ll'ffliffl: ·� II�'-\\ II\nsaiijaya uvaca\netac chrntvii vacanam kesavasya\n\nI\nl\n\nkrtiiiijalir vepamanalz kiriti\nnamaskrtva bhuya evaha k!§ztarh\nsagadgadam bhita-bhitalz praztamya\nsaiijayalz uvac a-Saiij ay a said; etat-thus; s rutva-hearing; vacanam­\n\nspeech; kesavasya-of Kr�va; krta iijalilz -wi th folded hands; vepamanalz-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0607": "Text 36]\n\nThe Universal Form\n\n567\n\ntrembling; ki rit i- A rj una; namaskrtvii-offering obeisances; bh ii yafl. - again;\n\neva-also; iiha kn�am-said unto Kr�Qa; sa-gadgada m - faltering; bhita­\n\nbh itafl.- fearful; praflamya-offering obeisances.\nTRANSLATION\n\nSafijaya said to Dhrtar�fra: 0 King , after hearing these words from the\nSupreme Personality of Godhead, Arjuna trembled, fearfully offered\nobeisances with folded hands and began, falteringly, to speak as follows:\nPURPORT\nAs we have already explained, because of the situation created by the\nuniversal form of .the Supreme Personality of Godhead, Arj una became\nbewildered in wonder; thus he began to offer his respectful obeisances to\nKr�J.la again and again, and with faltering voice he began to pray, not as a\nfriend, but as a devotee in wonder.\n\nTEXT 36\n\n��I\n� � ijq 31€fit�\n\"\"\n\narjuna uviica\nsthiine hr�ikesa tava prakirtyii\njagat prah!§yaty anurajyate ca\nrak�iimsi bhitiini diSo dravanti\nsarve namasyanti ca siddha-sanghiifl.\n\narjunafl. uviica- Arj una said; sth iine-rightly ; hnikesa-0 master of all\n\nsenses; tava- Y ou r; prakirtya-glories; jagat-the entire world; prahnyati-rej oicing; anurajyate-becoming\n\nattached; rak�iimsi-the demons;\n\nbhitiini-out of fear; diSafl.-directions; dravanti- fleeing; sarve-all; namas­\n\nyanti-offering respect; ca- also; siddha-sanghiifl.-the perfect human beings.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0608": ":\n\n; r\n\n568\n\n[Ch. ll\n\nBhagavad-g1ta As It Is\nTRANSLATION\n\n0 Hr�ikesa, the world becomes joyful upon hearing Your name,.. and thus\neveryone becomes attached to You. Although the perfected beings offer\nYou their respectful homage, the demons are afraid, and they flee here and\nthere. All this is rightly done.\nPURPORT\nArj una, after hearing from Kf$J)a about the outcome of the Battle of\nKuruk$etra, became an enlightened devotee of the Supreme Lord. He\nadmitted that everything done by Kr$J)a is quite fit. Arj una confirmed that\nKf$J)a is the maintainer and the obj ect of worship for the devotees and the\ndestroyer of the undesirables. His actions are equally good for all. Arj una\nunderstood herein that when the Battle of Kuruk$etra was being concluded,\nin outer space there were present many demigods, siddhas, and the intelligentia of the higher planets, and they were observing the fight because\nKg;J)a was present there. When Arj una saw the universal form of the Lord,\nthe demigods took pleasure in it, hut others, who were demons and atheists,\ncould not stand it when the Lord was praised. Out of their natural fear of\nthe devastating form of the Supreme Personality of Godhead, they fled.\nKr$J)a's treatment of the devotees and the atheists is praised by Arj una. In\nall cases a devotee glorifies the Lord because he knows that whatever He\ndoes is good for all.\n\nkasmiic ca te na nameran mahiitman\ngariyase brahma!lo 'py iidi-kartre\nananta devesa jagan-niviisa\n\n·\n\ntvam ak�aram sad-asat tat-param yat\nkasm iit- why; ca-also; te-unto You; na-not; nameran-offer proper\nobeisances;\n\nmahiitman-0\n\ngreat one; gariyase- You are\n\nbetter\n\nthan;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0609": "Text 38]\n\nThe Universal Form\n\n569\n\nb rahmarta�-Brahma; api-although ;iidi-kartre- the supreme creator; ananta\n\n-unlimited; devesa-God of the gods ;jagat-niviisa-0 refuge of the universe;\n\ntvam-You are;ak�aram-imperishable; sat-asat-cause and effect; tat-param\n-transcendental; yat-because.\n\nTRANSLATION\n\n0 great one, who stands above even Brahma, You are the original master.\nWhy should they not offer their homage up to You, 0 limitless one? 0\nrefuge of the universe, You are the invincible source, the cause of all\ncauses, transcendental to this material manifestation.\nPURPORT\nBy this offering of obeisances, Arjuna indicates that Kr�Q.a is worshipable\n\nby everyone. He is all-pervading, and He is the Soul of every soul. Arjuna\n\nis addressing Kr�Q.a as mahiitmii, which means that He is most magnanimous\n\nand unlimited. Ananta indicates that there is nothing which is not covered\n\nby the influence and energy of the Supreme Lord, and devesa means that\n\nHe is the controller of all demigods and is above them all. He is the center\n\nof the whole universe. Arjuna also thought that it was fitting that all the\nperfect living entities and all powerful demigods offer their respectful obei­\n\nsances unto Him becat,tse no one is greater than Him. He especially mentions\nthat Kr�Qa is greater than Brahma because Brahma is created by Him.\n\nBrahma is born out of the lotus stem grown from the navel abdomen of -\n\nGarbhodakasayi Vi�Q.u, who is Kr�Q.a's plenary expansion; therefore Brahm a\n\nand Lord Siva, who is born of Brahma, and all other demigods must offer\n\ntheir respectful obeisances. Thus the Lord is respected by Lord Siva and\n\nBrahma and similar other demigods. The word ak�aram is very significant\n\nbecause this material creation is subject to destruction, but the Lord is\nabove this material creation. He is the cause of all causes, and being so,\n\nHe is superior to all the conditioned souls within this material nature as\n\nwell as the material cosmic manifestation itself. He is therefore the allgreat Supreme.\n\nTEXT 38\n\n-5ilit)�5: �: �Z:511Li fcr� � � I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0610": "Bhagavad-gita As It Is\n\n570\n\n[Ch. ll\n\n�sm � =q lit =q mll\n� � ft£��9=lrij�'{ ������\ntvam iidi-deva� puru§a� purii!£aS\ntvam asya vi.Svasya pararh nidhiinam\nvettiisi vedyarh ca pararh ca dhiima\ntvayii tatarh visvam ananta-riipa\ntvam- You; iidi d eva� - the original Supreme God;puru§a�-personality;\n-\n\npurii!£a�- old; tvam- You; asya- this; visvasya- universe; param- transcendental; nidhiin am- refuge;vettii-knower; asi- You are; vedyam ca- and the\nknowable; param ca-and transcendental; d h iima-r efu ge; tvayii-by You;\n\ntatum- pervaded; v is vam - universe ; a nan ta r upa- unlimited form.\n-\n\nTRANSLATION\nYou are the original Personality; the Godhead. You are the only sanctuary of this manifested cosmic world. You know everything, and You are\nall that is knowable. You are above the material modes. 0 limitless form!\nThis whole cosmic manifestation is pervaded by You!\nPURPORT\nEverything is resting on the Supreme Personality of Godhead; therefore\nHe is the ultimate rest. Nidhiinam means that everything, even the Brahman\neffulgence, rests on the Supreme Personality of Godhead Kr�J)a. He is the\nknower of everything that is happening in this world, and if knowledge has\nany end, He is the end of all knowledge; therefore He is the known and the\n\nknowable. He is the obj ect of knowledge because He is all-pervading.\nBecause He is the cause in the spiritual world, He is transcendentaL He is\nalso the chief personality in the transcendental world.\n\nTEXT 39\n\n'4i�.Usflt4�ol: �:\n51�14Rt�4 !lftf(fl�(� I\n\n;r1{r � s� ('f((ili�€1:\n� �sfq 'flU � ����II\nI\n;,\n\n!-'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0611": "j\nText 40)\n\nThe Universal Form\n\n571\n\nviiyur yamo'gnir varurwfl sasiinkafl\nprajiipatis tvarh prapitiimahas ca\nnamo namas te'stu sahasra-krtvah\npunas ca bhiiyo'pi namo �am�s te\niiyufl-air ; yamafl- controller; agnifl-fire; varuvafl-water; sasiinkafltvam- You; prapitiimahafl- grandfather ; caalso; namafl- offering respects; namafl te-again I offer my respects unto\nYou; astu-are being; sahasra-krtvafl-a thousand times; punafl ca- and\nagain; bhiiyafl-again; api-also; namafl-offer my respects; namafl tev\n\nmoon; prajiipat * - Brahma;\n\noffering my respects unto You.\nTRANSLATION\nYou are air, fire, water, and You are the moon! You are the supreme\ncontroller and the grandfather. Thus I offer my respectful obeisances unto\nYou a thousand times, and again and yet again!\nPURPORT\nThe Lord is addressed here as air because the air is the most important representation of all the demigods, being all-pervasive. Arjuna also\naddresses Kr�J.la as the grandfather because He is the father of Brahma, the\nfirst living creature in the universe.\n\nTEXT 40\n\ni(1{: tHtlI((� 'mQ�\n\n;pits� � � � ri I\n31ijR1eftcii Ill(I fcl'Sfl+(�4\n� ('(t41¥0flt msf« ri: 11\\lolf\n\nnamafl purastiid atha P!§thatas te\nnamo 'stu te sarvata eva sarva\nananta-viryiimita-vikramas tvarh\nsarvarh samiipno§i tato'si sarvafl\nnamafl-offering obeisances; pu rastiit-from the front; atha-also; pr§thatafl- from behind; te-You; namafl astu-offer my respects; te- unto You;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0612": ",•-,j,\\\n\n.��r;\n\nBhagavad-gita As It Is\n\n572\n\n[Ch. 11\n\nsa rvata[l- from all sides; eva sa rv a- because You are everything; anantavirya-unlimited potency; a m ita-vikrama[l-unlimited force; tvam- You;\n\nsa rvam-everything ; samiipno�i\n\n-\n\ncover ; tata[l asi-therefore You are; sarva[l\n\n-everything.\n\nTRANSLATION\nObeisances from the front, from behind and from all sides! 0 unbounded power, You are the master of limitless might! You are all-pervading,\nand thus You are everything!\nPURPORT\n\nrj\n\nOut of loving ecstasy for Kr�Q.a, his friend, A una is offering his respects\nfrom all sides. He is accepting that He is the master of all potencies and all\nprowess and far superior to all the great warriors assembled on the battlefield. It is said in the Vi§rtU Puriira: yo 'yarh taviigato deva-samiparh\n\ndevatii-gara[l sa tvam eva jagat-sra§{ii yata[l sarva-gato bhaviin. \"Whoever\ncomes before You, be he a demigod, is created by You, 0 Supreme Personality of Godhead.\"\n'\n\nTEXTS 41-42\n\nri'ftr �T 31'«� �\n{�������\n��lwt�T �;f ��\n�T SHUG\\1�$1� qrsfq 11\\l�ll\n�mrr-ritsf«\n\nr,\n\nf?lt1(��1('('1ihl)t! I\n�fS�i41\"t4\"t.9;ij q��\n� �i41fttftst�t�+.tll��rr\n\nf\n\nt'\nl\nJ\n\n·\n\nsakheti matvii prasabharh yad uktarh\nI\n\nhe kr§TJa he yiidava he sakheti\najiinatii mahimiinarh tavedarh\nmayii pramiidiit prarayena viipi\n\nI\nl'\nI\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0613": "Texts 41-42]\n\n573\n\nThe Universal Form\nyac cavahasiirtham asatkrto'si\nvihara-sayyasana-bhojane�u\neko 'thavapy acyuta tat-samak�am\ntat k�amaye tvam aham aprameyam\n\nsakhii- friend; iti- thus; matva-thinking; prasabham- temporary; yat­\n\nwhatever; uktam- said; he kntw-0 Kr�J)a; he yiidava-0 Yadava; he\nsakha iti-0 my dear friend; ajanata-without knowing; mahimanam­\n\nglories; tava-Your; idam-this; maya by me ; pramadat:-out of foolishness;\n-\n\npranayena-out\n\nof\n\nlove;\n\nva\n\napi- either;\n\nyat- whatever;\n\nca-also;\n\navahasartham-for joking; asatkrta� - dishonor; asi-have been done; vihara\n\n-in relaxation; sayya- in joking; asana-in a resting place; bhojane�u-or\nwhile eating together; eka� - al o ne; athava-or; api-others; acyuta-0\ninfallible one; tat-samak§am-as Your competitor; tat-all those; k�amay�excuse; tvam- You; aham-I; ap rame yam- immeasurable\n\n.\n\nTRANSLATION\nI have in the past addressed You as \"0 Kr�J}.a,\" \"0 Yadava,\" \"0 my\nfriend,\" without knowing Your glories. Please forgive whatever I may have\ndone in madness or in love. I have dishonored You many times while\nrelaxing or while lying on the same bed or eating together, sometimes\nalone and sometimes in front of many friends. Please excuse me for all my\noffenses.\n\nPURPORT\nAlthough Kr�J)a is manifested before Aijuna in His universal form,\nArjuna remembers his friendly relationship with Kr�J)a and is therefore\nasking pardon and requesting Him to excuse him for the many informal\ngestures which arise out of friendship. He is admitting that formerly he did\nnot know that Kr�J)a could assume such a universal form, although He\nexplained it as his intimate friend. Arjuna did not know how many times\nhe may have dishonored Him by addressing Him as \"0 my friend, 0\nKr�J)a, 0 Yadava,\" etc., without acknowledging His opulence. But Kr�J)a\nis so kind and merciful that in spite. of such opulence He played with\nArjuna as a friend. Such is the transcendental loving reciprocation between\nthe devotee and the Lord. The relationship between the living entity and\nKr�J)a is fixed eternally; it cannot be forgotten, as we can see from the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0614": "/\n\n[Ch.ll\n\nBhagavad-glta As It Is\n\n574\n\nbehavior of Atjuna. Although Atjuna has seen the opulence in the universal\nform, he could not forget his friendly relationship with Kr�Q.a-\n\nTEXT 43\n\nftf€11ftt J\\�@ �(14:4(@\n\n��� � �\n\n;r ���: f(l)s.:ttl\n\n:\\.oz _,;-.SQ�Sf �+(Sflltf!l' lJ ��If\n\npitiisi lokasya cariicarasya\ntvam asya pujyas ca gurur gariyiin\nna tvat-samo'sty abhyadhika[£ kuto'nyo\nloka-traye 'py apratima-prabhiiva\npita-father; asi- You are; lokasya-of all the world; ca m-moving;\nacarasya nonmoving; tvam-You are; asya-of this; pfijya[l,-worshipable;\n-\n\nca-also; guru[£- master; gariyiin-glorious; na-ne ver; t vat sama[l-equal to\n-\n\nYou; asti-there is; abhyadhika[l-greater; kuta[£-how is it possible; anya[£\n-other; loka-traye-in three planetary systems; api-also; aprati m a-immeasurable; prabhcwa-power_\nTRANSLATION\nYou are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be\none with You. Within the three worlds, You are immeasurable.\nPURPORT\n\nThe Lord Kr�va is worshipable as a father is worshipable for his son_ He\nis the spiritual master because He originally gave the Vedic instructions to\nBrahma, and presently He is also instructing Bhagavad-gitii to Arjuna;\ntherefore He is the original spiritual master, and any bona fide spiritual\nmaster at the present moment must be a descendant in the line of disciplic\nsuccession stemming from Kr�Q.a. Without being a representative of Kr�Q.a,\none cannot become a teacher or spiritual master of transcendental subject matter.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0615": "Text 44]\n\nThe Universal F<:>rm\n\n575.\n\nThe Lord is being paid obeisances in all respects. He is of immeasurable\ngreatness. No one can be greater than the Supreme Personality of Godhead,\nKr�J)a, because no one is equal to or higher than Kr�J)a within any manifestation, spiritual or material. Everyone is below Him. No one can excel\nHim.\nThe Supreme Lord Kr�J)a has senses and a body like the ordinary man,\nbut for Him there is no difference between His senses, body, mind and\nHimself. Foolish persons who do not know Him perfectly say that Kr�J)a is\ndifferent from His soul, mind, heart and everything else. Kr�J)a is absolute;\ntherefore His activities and potencies are supreme. It is also stated that\nHe does not have senses like· ours. He can perform all sensual activities;\ntherefore His senses are neither imperfect nor limited. No one can be\ngreater than Him, no one can be equal to Him, and everyone is lower than\nHim.\nWhoever knows His transcendental body, activities and perfection, after\nquitting his body, returns to Him and doesn't come back again to this\nmiserable world. Therefore one should know that Kr�I)a's activities are\ndifferent from others. The best policy is to follow the principles of Kr�Qa;\nthat will make one perfect. It is also stated that there is no one who is\nmaster of Kr�J)a; everyone is His servant. Only Kr�J)a is God, and everyone\nis servant. Everyone is complying with His order. There is no one who can\ndeny His order. Everyone is acting according to His direction, being under\nHis superintendence. As stated in the Brahma-samhitii, He is the cause of\nall causes.\n\nTEXT 44\nij�Uf� !lfitrl:Wf �\n\n3f� �erT���'r.alf� I\nfqijq �� ij\"� �:\nfir�: &trr�Tim � � n \\l� n\ntasmiit pra!Lamya prm;tidhiiya kiiyarh\nprasiidaye tviim aham iSam ipyam\npiteva putrasya sakheva sakhyu�\npriya[l priyiiyiirhasi deva sophum\ntasmiit- therefore; p ra!Lamya\nlaying down; k iiyam\n\n-\n\nafter offering obeisances; pra!Lidhiiyabody; prasiidaye-to beg mercy; tviim- unto You;\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0616": "576\n\nBhagavad-glta As It Is\n\n[Ch. 11\n\naham-1; iSam�unto the Supreme Lord; i!fyam -w ho is worshipable; pitii\niva-like a father; p u t ra sya-of a son; sakhii iva-like a friend; sakhyu[l -of\na friend; p riya[l -lover; priyiiyii[l-of the dearmost; arhasi- You should;\n\ndeva-my Lord; so{l hu m -tole rate.\nTRANSLATION\nYou are the Supreme Lord, to he worshiped by every living being. Thus\nI fall down to offer You my respects and ask Your mercy. Please tolerate\nthe wrongs that I may have done to You and hear with me as a father with\nhis son, or a friend with his friend, or a lover with his beloved.\nPURPORT\nKr�lJ.a's devotees relate to Kr�lJ.a in various relationships; one might\ntreat Kr�lJ.a as a son, one might treat Kr�lJ.a as a husband, as a friend, as a\nmaster, etc. Kr�lJ.a and Arjuna are related in friendship. As the father\ntolerates, or the husband or master tolerates, so Kr�lJ.a tolerates.\n\nTEXT 45\n\n���sm{F\n�;r =T.T �N\"d q;{f 'r I\n\n�\"��q�q\n!ffi� � iif41NJi:tltt ll'd�ll\nadr§ta-piirvarh hnito'smi dntvii\nbhayena ca pravyathitarh mano me\ntad eva me darsaya deva riiparh\nprasida devesa jagan-niviisa\nadnta-pii rvam- never seen before; hni ta[l -gladdened; asmi-1 am; dnlvii\n-by s eeing ; bh ayena-ou t of fear; ca-also ; pravya thi tam- pertur be d; mana[l\n-mind; me-mine; tat-therefore; eva-certainly; me-unto me; darsayashow; deva-0 Lord; riipam -the form; pras id a-just he gracious; devesa-\n\n0 Lord of lords; jagat-niviisa- the refuge of the universe.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0617": "'\n\n'\n\nText 46]\n\nThe Universal Form\n\n577\n\nTRANSLATION\nAfter seeing this universal form, which I have never seen before, I am\ngladdened, hut at the same time my mind is disturbed with fear. Therefore\nplease bestow Your grace upon me and reveal again Your form as the\nPersonality of Godhead, 0 Lord of lords, 0 abode of the universe.\nPURPORT\nAijuna is always in confidence with Kr�va because he is a very dear\nfriend, and as a dear friend is gladdened by his friend's opulence, Aijuna\nis very joyful to see that his friend, Kr�va, is the Supreme Personality of\nGodhead and can show such a wonderful universal form. But at the same\ntime, after seeing that universal form, he is afraid that he has committed so\nmany offenses to Kr�va out of his unalloyed friendship. Thus his mind is\ndisturbed out of fear, although he had no reason to fear. Aijuna therefore\nis asking Kr�va to show His Narayava form because He can assume any\nform. This universal form is material and temporary, as the material world\nis temporary. But in the Vaikuvtha planets He has His transcendent;ll\nform with four hands as Narayar;ta. There are innumerable planets in the\nspiritual sky, and in each of them Kr�va is present by His plenary manifestations of different names. Thus Aijuna desired to see one of the forms\nmanifest in the Vaikuvtha planets. Of course in each Vaikuvtha planet the\nform of Narayava is four-handed, and the four hands hold different symbols, the conchshell, mace, lotus and disc. According to the different hands\nthese four things are held in, the Narayavas are named. All of these forms\nare one and the same to Kr�va; therefore Aijuna requests to see His fourhanded feature.\nTEXT 46\n\nf(fi(tfl;i � +.(Sh((ijff(41if( ��q�l\n•\n\n•\n\n�\n\nm���\n�6:�illil � fcr� ����II\nkiritinam gadinam cakra-hastam\nicchiimi tviim dra§tum aham tathaiva\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0618": "578\n\nBhagavad-gita As It Is\n\n[Ch. ll\n\ntenaiva riiperw catur-bhujena\n\nsahasra-biiho bhava viSva-murte\n\nki rifinam- with\n\nhelmet; gadinam- with\n\nclub; cakra-hastam-disc in\n\nhand; icchiimi-1 wish; tviim- You; dra�t um- to see; aham-1; tathii eva­\n\nin that position; tena eva-by that; riipe p a- with form; catur-bhujena­\n\nfour-handed; sahasra-biiho-0 thousand-handed one; bhava-just become;\n\nvisva-miirte-0 universal form.\n\nTRANSLATION\n\n0 universal Lord, I wish to see You in Y ou r four-armed form, with\nhelmeted head and with club, wheel, conch and lotus flower in Your hands.\nI long to see You in that form.\nPURPORT\n\nIn the Brahma-samhitii it is stated that the Lord is eternally situated in\nhundreds and thousands of forms, and the main forms are those like\nRama, Nrsimha, NarayaQ.a, etc. There are innumerable forms. But A�una\nknew that Kn;JJ.a is the original Personality of Godhead assuming His\ntemporary universal form. He is now asking to see the form of NarayaQ.a, a\nspiritual form. This verse establishes without any doubt the statement of\n\nthe Srimad-Bhiigavatam that Krwa is the original Personality of Godhead\n\nand all other features originate from Him. He is not different from His\nplenary expansions, and He is God in any of His innumerable forms. In all\nof these forms He is fresh like a young man. That is the constant feature\nof the Supreme Personality .of Godhead. One who knows Kr�JJ.a at once\nbecomes free from all contamination of the material world.\n\nTEXT 47\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0619": "Text 47]\n\nThe Universal Form\n\n579.\n\nsri bhagaviin uviica\nmayii prasannena taviirjunedarh\nrilparh pararh darsitam iitma-yogiit\ntejomayarh visvam ananatam iidyarh\nyan me tvad-anyena na dnta-piirvam\nsri bhagaviin uviic a the Supreme Personality of Godhead said; maya-\n\nby Me; p rasannena-happily; tava-unto you; arjuna-0 Arjuna; id am-thi s;\nrilpam-form; param transcendental; darsitam-shown; iitma-yogii.t-by\n-\n\nMy internal potency;\n\ntejomayam\n\n-\n\nfull of effulgence; viSvam-the entire\n\nuniverse; anantam-unlimited; ii.dyam\nMine; t vat anyena\n-\n\n-\n\n-\n\norigi nal; yat me-that which is\n\nbesides you; na dr§ta-pii rvam\n\n-\n\nno one has previously\n\nseen.\nTRANSLATION\nThe Blessed Lord said: My dear Arjuna, happily do I show you this\nuniversal form within the material world by My internal potency. No one\nbefore you has ever seen this unlimited and glaringly effulgent form.\nPURPORT\n\nAijuna wanted to see the universal form of the Supreme Lord, so out of\nHis mercy upon His devotee Arjuna, Lord Kr�J).a showed His universal\nform full of effulgence and opulence. This form was glaring like the sun,\nand its many faces were rapidly changing. Kr�J).a showed this form just to\nsatisfy the desire of His friend Arjuna. This form was manifested by Kr�J).a\nthrough His internal potency, which is inconceivable by human speculation.\nNo one had seen this universal form of the Lord before Arjuna, but because\nthe form was shown to Aijuna, other devotees in the heavenly planets and\nin other planets in outer space could also see it. They did not see it before,\nbut because of Arjuna they were also able to see it. In other words, all the\ndisciplic devotees of the Lord could see the universal form which was\nshown to Aijuna by the mercy of Kr�J).a. Someone commented that this\nform was shown to Duryodhana also when Kr�J).a went to Duryodhana to\nnegotiate for peace. Unfortunately, Duryodhana did not accept the peace\noffer, but at that time Kr�J).a manifested some of His universal forms. But\nthose forms are different from this one shown to Aijuna. It is clearly said\nthat no one has ever seen this form before.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0620": "Bhagava d gita As It Is\n\n580\n\n-\n\n[Ch. 11\n\nTEXT 48\n�\nWf �� ��T\"I::����\n'1 �R-\n\n�\n\nwt :q' � ijmm: 1\n�:�3Tt�\n�g �'l �� 11\\l�ll\nna veda-yajiiiidhyayanair na diinair\nna ca kriyiibhir na tapobhir ugrai{l,\nevarh riipa{l sakya aharh nrloke\ndra§turh tvad-anyena kuru-pravira\nna-never; veda- Vedic study; yajii a- sacrifice; adh yayanai{l- studying;\nna diinai{l,- by charity; na-never; ca-also; k riyiibh i[l- by pious activities;\n\nna tapobhi{l- by serious penances; ugrai{l - severe; evam- thus; rupa{l- form;\nsakya[l-can be seen; aham-1; nrloke-in this material world; dra§tum-to\nsee; tvat-you; a ny en a- by another; kum-pravira-0 best among the Kuru\nwarnors.\nTRANSLATION\n\n0 best of the Kuru warriors, no one before you has ever seen this\nuniversal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charities or similar activities can this form he\nseen. Only you have seen this.\nPURPORT\n\nThe divine vision in this connection should be clearly understood. Who\nem\n\nhave divine vision? Divine means godly. Unless one attains the status\n\nof divinity as a demigod, he cannot have divine vision. And what is a\ndemigod? It is stated in the Vedic scriptures that those who are devotees\nof Lord Vi�l).U are demigods. Those who are atheistic, i.e., who do not be-·\nlieve in Vi�l).U, or who only recognize the impersonal part of Kr�l).a as the\nSupreme, cannot have the divine vision. It is not pos sib le to decry Kr�I]a\nand at the same time have the divine vision. One cannot have the divine\nvision without becoming divine. In other words, those who have divine\nvision can also see like Ar una.\n\nj\n\nl\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0621": "Text 48]\n\nThe Universal Form\n\n581\n\nThe Bhagavad-gitii gives the description of the universal form, and this\ndescription was unknown to everyone before Arjuna. Now one can have\nsome idea of the visva-rfipa after this incidence; those who are actually\ndivine can see the universal form of the Lord. But one cannot be divine\nwithout being a pure devotee of Krg1a. The devotees, however, who are\nactually in the divine nature and who have divine vision, are not very much\ninterested to see the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Kr�l).a as\nVi�l).U, and he was actually afraid of the universal form.\nIn this verse there are some significant words, just like veda-yajiiiidhya­\n\nyana*, which refers to studying Vedic literature and the subject matter of\nsacrificial regulations. Veda refers to all kinds of Vedic literature, namely\nthe four Vedas (.({k, Yajus, Siima and A tharva) and the eighteen Puriipas\nand Upani�ads, and Vediinta-siitra. One can study these at home or anywhere else. Similarly, there are siitras, Kalpa-siitras and Mimiimsii-siitras,\nfor studying the method of sacrifice. Diina* refers to charity which is\noffered to a suitable party, such as those who are engaged in the transcendental loving service of the Lord, the briihmapas and the Vaigwvas. Similarly, pious activities refer to the agni-hotra, etc., the prescribed duties of the\ndifferent castes. Pious activities and the voluntary acceptance of some bodily\npains are called tapasya. So one can perform all these, can accept bodily\npenances, give charity, study the Vedas, etc., but unless he is a devotee\nlike Arjuna, it is not possible to see that universal form. Those who are\nimpersonalists are also imagining that they are seeing the universal form\nof the Lord, but from Bhagavad-gitii we understand that the impersonalist�\nare not devotees. Therefore they are unable to see the universal form of\nthe Lord.\nThere are many persons who create incarnations. They falsely claim an\nordinary human to be an incarnation, but this is all foolishness. We should\nfollow the principles of Bhagavad-gitii, otherwise there is no possibility of\nattaining perfect spiritual knowledge. Although Bhagavad-gitii is considered\nthe preliminary study of the science of God, still it is so perfect that one\ncan distinguish what is what. The followers of a pseudo incarnation may\nsay that they have also seen the transcendental incarnation of God, the\nuniversal form, but that is not acceptable because it is clearly stated here\nthat unless one becomes a devotee of Kr�l).a, one cannot see the universal\nform of God. So one first of all has to become a pure devotee of Kr�l).a;\nthen he can claim that he can show the universal form of what he has seen.\nA devotee of Kr�l).a cannot accept false incarnations or followers of false\nincarnations.\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0622": "Bhagavad-glta As It Is\n\n582\n\n[Ch. ll\n\nTEXT 49\n\n1fT � otr%TT �T � �llfclt\n\n\"'\nqr �. �,.,\nq•�•tlt'iil+tG\\t\nI\nOlf�l{'\\': !furlAT: ��\nQ� if � smtr ����II\n\nmii te vyathii mii ca vimilpha-bhiivo\ndr§tvii rilpam ghoram idrn mamedam\nvyapetabhi[t prita-manii{t punas tvam\ntad eva me rilpam idam prapasya\nmii-let it not be; te-unto you; vyathii-trouble; mii-let it not be; caalso;\n\nvimilpha-bhiiva�-bewilderment.; dntvii-by seeing; rilpam-form;\n\nghoram-horrible; idrk-like this; mam�-My; idam-as it is; vyapetabhi[t­\n\njust become free from all fear; prita-manii�-be pleased in mind; puna�­\n\nagain; tvam-you; tat-that; eva-thus; me-My; rilpam-form; idam-this;\n\nprapasya-just see.\n\nTRANSLATION\nYour mind has been perturbed upon seeing this horrible feature of\nMine. Now let it be finished. Mydevotee, be free from aU disturbance.\nWith a peaceful mind you ca� now see the form you desire.\nPURPORT\n\nIn the beginning of Bhagavad-gitii Arjuna was worried about killing\n\nBh1�ma and Dror;ta, his worshipful grandfathers and masters. But Kr�r;ta\n\n·said that he need not be afraid of killing his grandfather. When they tried\nto disrobe Draupad1 in the assembly, Bhl�ma and Dror;ta were silent, and\nfor such negligence of duty they should be killed. Kr�r;ta showed His uni­\n\nversal form to Arjuna just to show him that these people were already\n\nkilled for their unlawful action. That scene was shown to Arjuna because\n\ndevotees are always peaceful, and they cannot perform such horrible\n\nactions. The purpose of the revelation of the universal form was shown;\nnow Arjuna wanted to see the four-armed form, and Kp�r;ta showed him. A\n\ndevotee is not much interested in the universal form, for it does not en­\n\nable one to reciprocate loving feelings. A devotee wants to offer his\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0623": "The Universal F onn\n\nText 50)\n\n583\n\nrespectful worshiping feelings; thus he wants to see the two-handed or\nfour-handed Kr�:va form so he can reciprocate in loving service with the\nSupreme Personality of Godhead.\n\nTEXT 50\n\n'��\n\n���\n� �q �11m{ 4{tr: I\nm�«t�l�m :q �\n� �: ��,j(l��l 11'-\\olf\nsaiijaya uviica\nity arjunam viisudevas tathoktvii\nsvakariz. rfipariz. darsayiimasa bhiiya�\niisviisayiimiisa ca bhitam enam\nbhiitvii puna� saumya-vapur mahiitmii\n\nii\n\nsaiijaya� uv ca-S a\n\nrij aya said; iti-thus; a rju n am-unto Arj una; viisudeva�\nu ktvii-saying; svakam-His own; riipam-form;\n\n-Kr�:va; tatha-that way;\n\ndariayamiisa-showed; b hiiy�-again; iiS vas ayiimiisa-also convinced him;\n\nf l\n\neli-also; bhitam-fear u ; enam-him;\n\nsau mya-vapu�\n\n-\n\nbhiitvii puna[l,- b ecoming again;\n\nbeautiful form; mahiitmii-the great one.\nTRANSLATION\n\nSaiijaya said to Dhrtar�tra: The Supreme Personality of Godhead,\nKr�:va, while speaking thus to Arjuna, displayed His real four-armed form,\nand at last He showed him His two-armed form, thus encouraging the\nfearful Arjuna.\nPURPORT\n\nWhen Kr�:va appeared as the son of Vasudeva and Devakl, He first of all\nappeared as four-armed Naraya:va, but when He was requested by His\nparents, He transformed Himself into an ordinary child in appearance.\n\nrj\n\nSimilarly, Kr�:va knew that A una was not interested in seeing a fourhanded form of Kr�:va, but since he asked to see this four-handed form ,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0624": "584\n\nBhagavad-glta As It Is\n\n[Ch. 11\n\nHe also showed him this form again and then showed Himself in His twohanded form. The word saumya-vapu� is very significant. Saumya-vapu is\na very beautiful form; it is known as the most beautiful form. When He\nwas present, everyone was attracted simply by Kr�Q.a's form, and because\nKr�Q.a is director of the universe, He just banished the fear of Aijuna, His\ndevotee, and showed him again His beautiful form of Kr�Q.a. In the Brahmasamhitii it is stated that only a person whose eyes are smeared with the\nointment of love can see the beautiful form o f Sri Kr�Q.a.\n\nTEXT 51\n\nJ'\n\n��I\n�\n«I� lil'11�'1 I\n.... . �. �\n. (fCf �\n� �: �: � tRr: II'-\\� II\narjuna uviica\ndntvedam miinu�am rilpam\ntava saumyam janiirdana\nidanim asmi samvrtta�\nsa-cetii� prakrtim gata�\narjuna� uviica-Arjuna said; dr§tvii- seeing; idam- this;miinu§am- human\nbeing; rilpam-form; tava-Your; saumyam-very beautiful; janiirdana-0\nchastiser of the enemies; idiinim-just now; asmi-1 am; samvrtta�-settled;\nsa-cetii�-in my consciousness;prakrtim-my own;gat�-1 am.\nTRANSLATION\nWhen Arjuna thus saw Kr�Q.a in His original form, he said: Seeing this\nhumanlike form, so very beautiful, my mind is now pacified, and I am\nrestored to my original nature.\nPURPORT\n\nHere the words mtinu§am rilpam clearly indicate the Supreme Person­\n\nality of Godhead to be originally two-handed.. Those who deride Kr�Q.a to\nbe an ordinary person are shown here to be ignorant of His divine nature.\nIf Kn;Q.a is like an ordinary human being, then how is it possible for Him\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0625": "Text 52]\n\n585\n\nThe Universal Form\n\nto show the universal form and again to show the four-handed Narayava\nform? So it is very clearly stated in Bhagavad-gitii that one who thinks\nthat Kr�va is an ordinary person and misguides the reader by claiming that\nit is the impersonal Brahman within Kr�va speaking, is doing the greatest\nin ustice. Kr�va has actually shown His universal form and His four­\n\nj\n\nhanded Vi�vu form. So how can He be an ordinary human being? A pure\ndevotee is not confused by misguiding commentaries on Bhagavad-gitii\nbecause he knows what is what. The original verses of Bhagavad-gitii\nare as clear as the sun; they do not require lamplight from foolish\ncommentators.\n\nTEXT 52\n\n�lt•ll!41�1!41� I\n�� �q- t�i!41'1f« �'llf I\n\n� 3TQ£�� Ft-�m�ur: 11��11\nsri' bhagaviin uviica\n\nsudurdariam idam riipam\ndr§taviin asi yan mama\n\ndevii apy asya riipasya\nnityam darsana-kiilik§icwft\nsri bhagaviin uviica-the Supreme Personality of Godhead said; sudur­\n\ndariana- very difficult to be seen; idam-this; rii pam\n\n-\n\nform; dntaviin asi­\n\nas you have seen; ya t-which; mama-of Mine; devii[l-the demigods;\n\napi asya-also this; rii pasya of the form; nityam-eternally; darsana-\n\nkiink§ipa[l-always aspire to see.\n\nTRANSLATION\nThe Blessed Lord said: My dear Aijuna, the form which you are now\nseeing is very difficult to behold. Even the demigods are ever seeking the\nopportunity to see this form which is so dear.\nPURPORT\n\nIn the forty-eighth verse of this chapter Lord Kr�va concluded revealing\nHis universal form and informed Aijuna that this form is not possible to\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0626": "586\n\nBhagavad-gita As It Is\n\nbe seen by so many activities,\n\nsacrifices,\n\netc.\n\n[Ch. 11\nNow here the word\n\nsudurdarsam is used, indicating that Kr�l).a's two-handed form is still more\n\nconfidential. One may be able to see the universal form of Kr�l).a by\n\nadding a little tinge of devotional service to various activities like penance,\n\nVedic study and philosophical speculation, etc. It may be possible, but\n\nwithout a tinge of bhakti, one cannot see; that has already been explained.\n\nStill, beyond that universal form, the form of Kr�l).a as a two-handed man\n\nis still more difficult to see, even for demigods like Brahma and Lord\nSiva. They desire to see Him, and we have evidences in the Srimad­\n\nBhiigavatam that when He was supposed to be in the womb of His mother,\nDevaki, all the demigods from heaven came to see the marvel of Kr�l).a.\n\nThey even waited to see Him. A foolish person may deride Him, but that\n\nis an ordinary person. Kr�l).a is actually desired to be seen by demigods like\n\nBrahma and Siva in His two-armed form.\n\nIn Bhagavad-gitii it is also confirmed that He is not visible to the foolish\n\npersons who deride Him. Kr�l).a's body, as confirmed by Brahma-samhitii\n\nand confirmed by Himself in Bhagavad-gitii, is completely spiritual and full\n\nof bliss and eternality. His body is never like a material body. But for\nsome who make a study of Kr�l).a by reading Bhagavad-gitii or similar\nVedic scriptures, Kr�l).a is a problem. For one using a material process,\n\nKr�l).a is considered to be a great historical personality and very learned\n\nphilosopher. But He isn't an ordinary man. But some think that even\n\nthough He was so powerful, He had to accept a material body. Ultimately\n\nthey think that the Absolute Truth is impersonal; therefore they think\n\nthat from His Impersonal feature He assumed a personal feature attached\n\nto material nature. This is a materialistic calculation of the Supreme Lord.\n\nAnother calculation is speculative. Those who are. in search of knowledge\n\nalso speculate on Kr�l).a and consider Him to be less important than the\n\nuniversal form of the Supreme. Thus some think that the universal form\n\nof Kr�l).a which was manifested to Arjuna is more important than His\n\npersonal form. According to them, the personal form of the Supreme is\n\nsomething imaginary. They believe that in the ultimate issue, the Absolute\n\nTruth is not a person. But the transcendental process is described in\n\nBhagavad-gitii, Chapter Two: to hear about Kr�l).a from authorities. That\nis the actual Vedic process, and those who are actually in the Vedic line\n\nhear about Kr�l).a from authority, and by repeated hearing about Him,\n\nKr�l).a'becomes dear. As we have several times discussed, Kn;l).a is covered\n\nby His yoga-miiyii potency. He is not to be seen or revealed to anyone and\n\neveryone. Only by one to whom He reveals Himself can He be seen. This\n\nis confirmed in Vedic literature; for one who is a surrendered soul, the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0627": "587\n\nThe Universal Form\n\nText 53]\n\nAbsolute Truth can actually be understood. The transcendentalist, by\n\ncontinuous K�I;ta consciousness and by devotional service to Kn>I;ta, can\nhave his spiritual eyes opened and can see Kr�I;ta by revelation. Such a\nrevelation is not possible even for the demigods; therefore it is difficult\neven for the demigods to understand Kn;I;ta, and the advanced demigods\nare always in hope of seeing Kr�I;ta in His two-handed form. The conclusion\nis that although to see the universal form of Kn;I;ta is very, very difficult\n\nand not possible for anyone and everyone, it is still more difficult to\nunderstand His personal form as S yamasundara.\n\nTEXT 53\n\nifTt � �qm ;r �;r ;r ��T I\n� �r � �;:uw:tm �t �� ����u\nniiharit vedair na tapasii\nna diinena na cejyayii\nsakya evam-vidho dra�turit\ndntaviin asi miirit yathii\n\nnt.i-never; aham-1; vedaift-by study of the Vedas; na-never; tapasiiby serious penances; na-never; diinena2.by charity; na-ntwer; ca-also;\nijyayii-by worship; sakya[t\n\n-to see; dr�taviin\n\n-\n\n-\n\nseeing; asi\n\nis it possible; evam vidha[t\n\n-\n\n-\n\nyou are; miim\n\n-\n\n-\n\nlik.e this; dra§tum\n\nMe; yathii-as\n\n.\n\nTRANSLATION\nThe form which you are seeing with your transcendental eyes cannot be\nunderstood simply by studying the Vedas, nor by undergoing serious\npenances, nor by charity, nor by worship. It is not by these means that\none can see Me as I am.\nPURPORT\nKr�I;ta first appeared before His parents Devaki and Vasudeva in a fourhanded form, and then He transformed Himself into the two-handed form.\nThis mystery is very difficult to understand for those who are atheists or\nwho are devoid of devotional service. For scholars who have simply\nstudied Vedic literature by way of speculation or out of mere academic\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0628": "588\n\nBhagavad-gita As It Is\n\n[Ch. ll\n\ninterest, Kr�l).a is not easy to understand. Nor is He to be understood by\npersons who officially go to the temple to offer worship. They rnake their\nvisit, but they cannot understand Kr�l).a as He is. Kr�l).a can be understood\nonly through the path of devotional service, as explained by Kr�l).a Himself in the next verse.\nTEXT 54\n\n� �w � ���fcr�s�;r 1\n.\n\n.\n\n�\n\n....\n\n.\n\n.\n\n��� �g � ij�;r 3Jqg � q«Jq- ����II\nbhaktyii tv ananyayii sakya\naham evam-vidho 'rjuna\njiiiitum dra§tum ca tattvena\nprave§tum ca parantapa\nb hak tyii-by\n\nananyayii-without being\nmixed with fruitive activities or speculative knowledge; sak yaft-possible;\naham-1; evam-v idhafl -like this; arjuna-0 Arjuna; jiiiitum -to know;\ndra§t um-to see; tattvena-in fact; prav e §tum- and to enter into; ca- also;\ndevotional\n\nservice;\n\ntu-but;\n\nparantapa-0 mighty-armed one.\n\nTRANSLATION\nMy dear Arjuna, only by undivided devotional service can I be under. .\n\nstood as I am, standing before you, and can thus be seen directly. Only in\nthis way can you enter into the mysteries of My understanding.\nPURPORT\nKr�l).a can be understood only by the process of undivided devotional\nservice. He explicitly explains this in this verse so unauthorized commen­\n\ntators, who try to understand Bhagavad-gitii by the speculative process,\n\nwill know that they are simply wasting their time. No one can understand\nKr�l).a or how He came from parents in a four-handed form and at once\nchanged Himself into a two-handed form. It is clearly stated here that\nno one can see Him. Those who, however, are very experienced students of\nVedic literature can learn about Him from the Vedic literature in so many\nways. There are so many rules and regulations, and if one at all wants to\nunderstand Kr�l).a, he must follow the regulative principles described in\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0629": "The Universal Form\n\nText 54]\n\n589\n\nthe authoritative literature. One can perform penance in accordance with\nthose principles. As far as charity is concerned, it is plain that charity\nshould be given to the devotees of Kr�l).a who are engaged in His devotional\nservice to spread the Kr�l).a philosophy or Kr�l).a consciousness throughout\nthe world.\n\nKr�qa consciousness is a benediction to humanity.\n\nLord\n\nCaitanya was appreciated by Rupa Gosvami as the most munificent man\nof charity because love of Kr�l).a, which is very difficult to achieve, was\ndistributed freely by Him. And if one worships as prescribed in the temple\n(in the temples in India there is always some statue, usually of Vi�l).u or\nKg;l).a), that is a chance to progress. For the beginners in devotional\nservice to the Lord, temple worship is very essential, and this is confirmed\nin the Vedic literature.\nOne who has unflinching devotion for the Supreme Lord and is directed\nby the spiritual master can see the Supreme Personality of Godhead by\nrevelation. For one who does not take personal training under the guidance\nof a bona fide spiritual master, it is impossible to even begin to understand\nKr�l).a. The word tu is specifically used here to indicate that no other\nprocess can be used, can be recommended, or can be successful in understanding Kr�l).a.\nThe personal forms of Kr�l).a, the two-handed form and the fourhanded, are completely different from the temporary universal form shown\nto Arjuna. The four-handed form is Narayal).a, and the two-handed form\nis Kr�l).a; they are eternal and transcendental, whereas the universal form\nexhibited to Arjuna is temporary. The very word sudurdarsam, meaning\ndifficult to see, suggests that no one saw that universal form. It also\nsuggests that amongst the devotees there was no necessity of showing it.\nThat form was exhibited by Kr�l).a at the request of Arjuna because in the\nfuture, when one represents himself as an incarnation of God, people can\nask to see his universal form.\nKr�l).a changes from the universal form to the four-handed form of\nNarayal).a and then to His own natural form of two hands. This indicates\nthat the four-handed forms and other forms mentioned in Vedic literature\nare all emanations of the original two-handed Kr�l).a. He is the origin of all\nemanations. Kr�l).a is distinct even from these forms, not to speak of the\nimpersonal conception. As far as the four-handed forms of Kr�l).a are concerned, it is stated clearly that even the most identical four-handed form\nof Kr�l).a (which is known as Maha-Vi�l).u, who is lying on the cosmic ocean\nand from whose breathing so many innumerable universes are passing out\n\nt\n\n�.\n\nand entering) is also an expansion of the Supreme Lord. Therefore one\nshould conclusively worship the personal form of Kr�l).a as the Supreme\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0630": "590\n\nBhagavad-glta As It Is\n\n[Ch. 11\n\nPersonality of Godhead who is eternity, bliss and knowledge. He is the\nsource of all forms of Vi�I).u, He is the source of all forms of incarnation,\n\nand He is the original Supreme Personality, as confirmed in Bhagavad-gitii.\n\nIn the Vedic literature it is stated that the Supreme Absolute Truth is a\nperson. His name is Kr�I).a, and He sometimes descends on this earth.\n\nSimilarly, in Srimad-Bhiigavatam there is a description of all kinds of\n\nincarnations of the Supreme Personality of Godhead, and there it is said\nthat Kr�I).a is not an incarnation of God but is the original Supreme Personality of Godhead Himself. Kmws tu bhagaviin svayam. Similarly, in\n\nBhagavad-gitii the Lord says, matta� parataram niinyiit: \"There is nothing\n\nsuperior to My form as the Personality of Godhead Kr�I).a.\" He also says\nelsewhere in Bhagavad-gitii, aham iidir hi deviiniim: \"I am the origin of all\n\nthe demigods.\" And after understanding Bhagavad\"gftii from Kr�va, Arjuna\n\nalso confirms this in the following words: param brahma param dhiima\n\npavitram paramam bhaviin: \"I now fully understand that You are the\nSupreme Personality of Godhead, the Absolute Truth, and that You are\nthe refuge of everything.\" Therefore the universal form which Kr�va\nshowed to Arjuna is not the original form 0f God. The original is the\nKr�va form. The universal form, with its thousands and thousands of\nheads and hands, is manifest just to draw the attention of those who have\nno love for God. It is not God's original form.\nThe universal form is not attractive for pure devotees, who are in love\nwith the Lord in different transcendental relationships. The Supreme\nGodhead exchanges transcendental love in His original form of Kr�va.\nTherefore to Arjuna, who was so intimately related with Kr�J}.a in friendship, this form of the universal manifestation was not pleasing; rather, it\nwas fearful. Arjuna, who is a constant companion of Kr�va's, must have\nhad transcendental eyes; he was not an ordinary man. Therefore he was\nnot captivated by the universal form. This form may seem wonderful to\npersons who are involved in elevating themselves by fruitive activities, but\nto persons who are engaged in devotional service, the two-handed form of\nKr�I).a is the most dear.\n\nTEXT 55\n\n��flh�fi;iRll�T ���: �ij': I\n�: ���1 �: � mil� � ������\nmat-karma-krn mat-paramo\n\nmad-bhakta� sanga-varjita�\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0631": "The Universal Form\n\nText 55]\n\n591\n\nnirvaira[l sarva-bhiite§U\nya[l sa miim eti piir.sfava\nmat- karma-krt-engaged in doing My work; mat-p a ram a[l-c oncerning\n\nMe, the Supreme; ma t- bh a kta[l\nv a rjit a[l\n\n-\n\n-\n\neng aged\n\nin My devotional service; sanga­\n\nfreed from the contamination of previous activities and mental\n\nspeculation; nirva ira[l-without an enemy; sarva-bhiite§u-to every living\nentity;ya[l-one who; sa[l-he; miim-unto Me; eti-comes; piir.sfava-0 son\nof Pal).(iu.\nTRANSLATION\nMy dear Arjuna, one who is engaged in My pure devotional service, free\nfrom the contaminations of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me.\nPURPORT\nAnyone who wants to approach the Supreme of all the Personalities of\nGodhead, on the Kr�IJ.aloka planet in the spiritual sky, and be intimately\nconnected with the Supreme Personality, K�JJ.a, must take this formula,\nas is stated by the Supreme Himself. Therefore, this verse is considered to\nbe the essence of Bhagavad-gitii. The Bhagavad-gitii is a book directed to the\nconditioned souls, who are engaged in the material world with the purpose\nof lording it over nature and who do not know of the real, spiritual life.\nThe Bhagavad-gitii is meant to show how one can understand his spiritual\nexistence and his eternal relationship with the Supreme Spiritual Personality and to teach one how to go back home, back to Godhead. Now here\nis the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service. As far as work is concerned,\none should transfer his energy entirely to Kr�Q.a conscious activities. No\nwork should be done by any man except in relationship to K�JJ.a. This is\ncalled K�l).a-karma. One may be engaged in various activities, but one\nshould not be attached to the result of his work, but the result should be\ndone for Him. For example, one may be engaged in business, but to transform that activity into Krg1a consciousness, one has to do business for\nKr�Q.a. If Kr�Q.a is the proprietor of the business, then K�Q.a should enjoy\nthe profit of the business. If a businessman is in possession of thousands\nand thousands of dollars, and if he has to offer all this to KnQ.a, he can do\nit. This is work for Kr�Q.a. Instead of constructing a big building for his\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0632": "Bhagavad-glta As It Is\n\n592\n\n[Ch. 11\n\nsense gratification, he can co�struct a nice temple for Kr�Q.a, and he can\ninstall the Deity of Kr�Q.a and arrange for the Deity's service, as is outlined\nin the authorized books of devotional service. This is all Kr�Q.a karma. One\n-\n\nshould not be attached to the result of his work, but the result should be\n\noffered to Kr�IJa. One should also accept as prasiidam, food, the remnants\n\nof offerings to Kr�IJa. If, however, one is not able to construct a temple for\nKr�IJa, one can engage himself in cleansing the temple of Kr�Q.a; that is also\nKr�Q.a karma. One can cultivate a garden. Anyone who has land-in India,\n-\n\nat least, any poor man has a certain amount of land-can utilize that for\nKrgta by growing flowers to offer Him. He can sow tulasi plants because\n\ntulasi leaves are very important, and Kr�IJa has recommended this in\nBhagavad-gitii. Kr�Q.a desires that one offer Him either a leaf, or a flower,\nor a little water-and He is satisfied. This leaf especially refers to the tulasi.\n\nSo one can sow tulasi leaves and pour water on the plant. Thus, even the\n\npoorest man can engage in the service of Kr�IJa. These are some of the\nexamples of how one can engage in working for Kr�l).a.\nThe word mat-parama� refers to one who considers the association of\nKr�l).a in His supreme abode to be the highest perfection of life. Such a\n\nperson does not wish to be elevated to the higher planets such as the moon\nor sun or heavenly planets, or even the highest planet of this universe,\n\nBrahmaloka. He has no attraction for that. He is only attracted to being\ntransferred to the spiritual sky. And even in the spiritual sky he is not\nsatisfied with merging into the glowing brahmajyoti effulgence, for he\n\nwants to enter the highest spiritual planet, namely Kr�Q.aloka, Goloka\nVrndavana. He has full knowledge of that planet, and therefore he is not\ninterested in any other. As indicated by the word mad-bhakta�, he fully\nengages in devotional service, specifically in the nine processes of devotional engagement: hearing, chanting, remembering, worshiping, serving the\nlotus feet of the Lord, offering prayers, carrying out the orders of the\nLord, making friends with Him, and surrendering everything to Him. One\n\ncan engage in all nine devotional processes, or eight, or seven, or at least\nin one, and that will surely make one perfect.\n\nThe term sanga-varjita� is very significant. One should disassociate\n\nhimself from persons who are against Kr�IJa. Not only are the atheistic\npersons against Kr�Q.a, but also those who are attracted to\n\nfruitive\n\nactivities and mental speculation. Therefore the pure form of devotional\nservice is described in Bhakti-rasiimrta-sindhu as follows: anyiibhilii§itii­\n\nsiinyam\n\njiiiina-kanniidy-a niivrtam\n\niinukiilyena\n\nkrrriinusilanam\n\nbhaktir\n\nuttamii. In this verse Snla Rilpa Gosvami clearly states that if anyone wants\n\nto execute unalloyed devotional service, he must be freed from all kinds\n\nl\n\nli\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0633": "Text 55]\n\nThe Universal Form\n\n593\n\nof material contamination. He must be freed from the association of\npersons who are addicted to fruitive activities and mental speculation.\n\nWhen, freed from such unwanted association and from the contamination\nof material desires, one favorably cultivates knowledge of Kr�D-a, that is\n\ncalled pure devotional service. Anukiilyasya sankaplal) priitikiilyasya varja­\n\nnam. One should think of Kr�pa and act for Kr�pa favorably, not unfavorably: Kamsa was an enemy of Kr�D-a's. From the very beginning of Kr�D-a's\n\nbirth, he planned in so many ways to kill Him, and because he was always\n\nunsuccessful, he was always thinking of Kr�D-a. Thus while working, while\n\neating and while sleeping, he was always Kr�D-a conscious in every respect,\nbut that Kr�r;ta consciousness was not favorable, and therefore in spite of\nhis always thinking of Kr�D-a twenty-four hours a day, he was considered a\n\ndemon, and Kr�D-a at last killed him. Of course anyone who is killed by\n\nKr�D-a attains salvation immediately, but that is not the aim of the pure\n\ndevotee. The pure devotee does not even want salvation. He does not want\nto be transferred even to the highest planet, Goloka V rndavana. His only\nobjective is to serve Kr�IJa wherever he may be.\n\nA devotee of Kr�r;ta is friendly to everyone. Therefore it is said here that\n\nhe has no enemy. How is this? A devotee situated in Kr�qa consciousness\n\nknows that only devotional service to Kr�r;ta can relieve a person from all\nthe problems of life. He has personal experience of this, and therefore he\n\nwants to introduce this system, Kr�r;ta consciousness, into human society.\n\nThere are many examples in history of devotees of the Lord risking their\nlives for the spreading of God consciousness. The favorite example is Lord\n\nJesus Christ. He was crucified by the nondevotees, but He sacrificed His\nlife for spreading God consciousness. Of course, it would be superficial to\n\nunderstand that He was killed. Similarly, in India also there are many\nexamples, such as Thakur Haridasa. Why such risk? Because they wanted to\n\nspread Kr�r;ta consciousness, and it is difficult. A Kr�D-a conscious person\n\nknows that if a man is suffering, it is due to his forgetfulness of his eternal\nrelationship with Kr�r;ta. Therefore, the highest benefit one can render to\n\nhuman society is relieving one's neighbor from all material problems. In\n\nsuch a way, a pure devotee is engaged in the service of the Lord. Now, we\n\ncan imagine how merciful Kr�r;ta is to those engaged in His service, risking\n\neverything for Him. Therefore it is certain that such persons must reach\n\nthe supreme planet after leaving the body.\n\nIn summary, the universal form of Kr�r;ta, which is a temporary mani­\n\nfestation, and the form of time which devours everything, and even the\nform of Vi�r;tu, four-handed, have all been exhibited by Kr�r;ta. Thus\n\nKr�r;ta is the origin of all these manifestations. It is not that Kr�JJ.a is a\n\nli\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0634": "594\n\nBhagavad-gita As It Is\n\n[Ch. 11·\n\nmanifestation of the original viSva-rilpa, or Vi�J)U. Kr�J)a is the origin of all\nforms. There are hundreds and thousands of Vi�J)us, but for a devotee, no\n\nform of Kr�J)a is important but the original form, two-handed\nSyamasundara. In the Bra hma-samhita it is stated that those who are\nattached to the Syimasundara form of Kr�J)a in love and devotion can see\nHim always within the heart and cannot see anything else. One should\n\nunderstand, therefore, that the purport of this Eleventh Chapter is th;tt\n\nthe form of Kr�J)a is essential and supreme.\n\nThus end the Bhaktivedanta Purports to the Eleventh Chapter of the\n\nSrimad-Bhagavad-gita in the matter of th e Universal Form.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0635": "CHAPTER\n\nTWELVE\n\nDevotional Service\nTEXT 1\n\n3l�acr'RI I\n\ni ('\n�\n.\n� ('1(1(1�1 -tt ll\"ffil��ct �rml' I\n....\n\nit� �t� �'lf?t�+u: II t II\narjuna uviica\nevam satata-yuktii ye\nbhaktiis tviim paryupiisate\nye ciipy ak§aram avyaktam\nte§iim ke yoga-vittamiifl\n\natjunafl uviica-Arjuna said; evam-thus; satata-always; yuk tii[l,-engaged;\nye-those; bhaktii[l-devotees; tviim-unto\n\nYou;\n\npa ryupiisate-properly\n\nworship; ye-those; ca-also; api-again; ak§Gram-beyond the senses;\navyaktam-unmanifested; te§iim-of them; ke-who; yoga-vitta miifi,-the\nmost perfect.\n,,\n,,.\n\n595\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0636": "596\n\nBhagavad-glta As It Is\n\n[Ch. 12 .\n\nTRANSLATION\nArjuna inquired: Which is considered to he more perfect: those who\nare properly engaged in Your devotional service, or those who worship the\nimpersonal Brahman, the unmanifested?\nPURPORT\nKr�I).a has now explained about the personal, the impersonal and the\nuniversal and has described all kinds of devotees and yogis. Generally, the\ntranscendentalists can he divided into two classes. One is the impersonalist,\nand the other is the personalist. The personalist devotee engages himself\nwith all energy in the service of the Supreme Lord. The impersonalist\nengages himself not directly in the service of Kr�I).a hut in meditation on\nthe impersonal Brahman, the unmanifested.\nWe find in this chapter that of the different processes for realization of\nthe Absolute Truth, bhakti-yoga, devotional service, is the highest. If one\nat all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service.\nThose who worship the Supreme Lord directly by devotional service are\ncalled personalists. Those who engage themselves in meditation on the\nimpersonal Brahman are called impersonalists. Arjuna is here questioning\nwhich position is better. There are different ways to realize the Absolute\nTruth, but Kr�I).a indicates in this chapter that bhakti-yoga, or devotional\nservice to Him, is highest of all. It is the most direct, and it is the easiest\nmeans for association with the Godhead.\nIn the Second Chapter the Lord explains that a living entity is not the\nmaterial body but is a spiritual spark, a part of the Absolute Truth. In the\nSeventh Chapter He speaks of the living entity as part and parcel of the\nsupreme whole and recommends that he transfer his attention fully to the\nwhole. In the Eighth Chapter it is stated that whoever thinks of Kr�I).a at\nthe moment of death is at once transferred to the spiritual sky, Kr�I).a's\nabode. And at the end of the Sixth Chapter the Lord says that out of all\nthe yogis, he who thinks of Kr�I).a within himself is considered to he the\nmost perfect. So throughout the Gitii personal devotion to Kr�I).a is recommended as the highest form of spiritual realization. Yet there are those who\nare still attracted to Kr�I).a's impersonal brahmajyoti effulgence, which is\nthe all-pervasive aspect of the Absolute Truth and which is unmanifest and\nbeyond the reach of the senses. Arjuna would like to know which of these\ntwo types of transcendentalists is more perfect in knowledge. In other\nwords, he is clarifying his own position because he is attached to the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0637": "597\n\nDevotional Service\n\nText 2)\n\npersonal form of Kr�J).a. He is not attached to the impersonal Brahman. He\nwants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme\nLord, is a problem for meditation. Actually, one cannot perfectly conceive\n\nj\n\nof the impersonal feature of the Absolute Truth. Therefore Ar una wants\n\nj\n\nto say, \"What is the use of such a waste of time?\" Ar una expe rienced in\nthe Eleventh Chapter that to be attached to the personal form of Kr�Q.a is\nbest because he could thus understand all other forms at the same time and\nthere was no disturbance to his love for Kr�J).a. This important question\n\nrj\n\nasked of Kr�J).a by A una will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.\n\nTEXT 2\n\n�•l!itl�!itl� I\n�t�t�\"4� lfWIT �'It f;{��'ffil a-q-m� I\n� q�mm- if 'l'r� -ij\n'ffil{ T lfQT: n � \"\n....\n\nsri bhagaviin uviica\nmayy iivesya mano ye miim\nnitya-yuktii upiisate\nsraddhayii parayopetiis\nte me yuktatamii matii[l,\nsri bhagaviin uvaca-the Supreme Personality of Godhead said; mayi­\n\ng\nft\nft-engaged; upiisate-worships; sraddhaya-with faith;\nparaya-transcendental; upetiift engages; te-they; me-Mine ; y u ktatamiift\n\nunto Me; avesya-fixin ; mana -mind; ye-one who; mum-unto Me;\nn itya- always; yukta\n\n-\n\n-most perfect; mata[l,-1 consider.\n\nTRANSLATION\nThe Blessed Lord said: He whose mind is fixed on My personal form,\nalways engaged in worshiping Me with great and transcendental faith, is\nconsidered by Me to be most perfect.\n\nrj\n\nPURPORT\n\nIn answer to A una's question, Kr�J).a clearly says that he who concentrates upon His personal form and who worships Him with faith and devo-\n\nj�\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0638": "598\n\n[Ch. 12\n\nBhagavad-glta As It Is\n\ntion is to be considered most perfect in yoga. For one in such Kr�J)a consciousness there are no material activities because everything is done by\nKr�J)a. A pure devotee is constantly engaged-sometimes he chants, sometimes he hears or reads books about Kr�J)a, or sometimes he cooks prasii­\n\ndam or goes to the marketplace to purchase something for Kr�J)a, or sometimes he washes the temple or the dishes-whatever he does, he does not\nlet a single moment pass without devoting his activities to Kr�J)a. Such\naction is in full samiidhi.\n\nTEXTS 3-4\n\n� mJ<+tM���+tott4i q�ql('(« I\n('(4SI•t+tf41·� � �f!�+t*l� �� If � If\nijfit�+�P�!U4 � ('(+1!1!4:�: I\n� 341*1 P6' � ri�ft:« (6T: II � II\nye tv ak§aram anirdesyam\navyaktam paryupiisate\nsarvatra-gam aCintyam ca\nkii{astham acalam dhruvam\nsanniyamyendriya-griimam\nsarvatra sama-buddhaya[l\nte priipnuvanti miim eva\nsarva-bhiita-hite ratii[l\nye- those; tu- but; ak§aram- which is beyond the perception of the senses;\nanirdesyam-indefinite; avyaktam-unmanifested; paryupiisate- completely\nengages;\n\nsarvatra gam-all pervading;\n-\n\n-\n\nacin tyam-inconceivable; ca-also;\n\nkiifastham-in the center; acalam-immov able; dhruvam-fixed; sanniyamya\n-controlling; indriya-griimam-all the senses; sarvatra-everywhere ; sama­\n\nbuddaya�-equally disposed; te - they; p rap nuvanti achieve; miim-unto Me;\n-\n\neva-certainly; sarva-bhiita-hite- all living entities' welfare; ratii[l, -engaged\n\n.\n\nTRANSLATION\nBut those who fully worship the unmanifested, that which lies beyond\nthe perception of the senses, the all-pervading, inconceivable, fixed, and\nimmovable-the impersonal conception of the Absolute Truth-by co�trolling the various senses and being equally disposed to everyone, such\npersons, engaged in the welfare of all, at last achieve Me.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0639": "Text 5)\n\nDevotional Service\n\n599\n\nPURPORT\nThose who do not directly worship the Supreme Godhead, Kn;J;la, but\nwho attempt to achieve the same goal by an indirect process, also ultimate­\n\nly achieve the supreme goal� Sri Krwa, as is stated, \"After many births\nthe man of wisdom seeks refuge in Me, knowing Vasudeva is all.\" When a\nperson comes to full knowledge after many births, he surrenders unto Lord\n\nKr�I]a. If one approaches the Godhead by the method mentioned in this\n\nverse, he has to control the senses, render service to everyone and engage\nin the welfare of all beings. It is inferred that one has to approach Lord\nKr�J;la, otherwise there is no perfect realization. Often there is much\npenance involved before one fully surrenders unto Him.\nIn order to perceive the Supersoul within the individual soul, one has to\ncease the sensual activities of seeing, hearing, tasting, working, etc. Then\none comes to understand that the Supreme Soul is present everywhere.\nRealizing this, one envies no living entity-he sees no difference between\nman and animal because he sees soul only, not the outer covering. But for\nthe common man, this method of impersonal realization is very difficult.\n\nkleso'dhikataras te§iim\navyaktiisakta-cetasiim\navyaktii hi gatir du[lkham\ndehavadbhir aviipyate\nklesa[l-trouble;\n\nadhikatara[l- more\n\ntroublesome;\n\nte§iim-of\n\nthem;\n\navyakta-unmanifested; asakta- being attached; cetasam-of those whose\nminds; avyakta-unmanifested; hi certai nly; gatifl duflkham-progress is\n-\n\ntroublesome; dehavadbhifl-of the embodiments; avapyate-a chieve.\nTRANSLATION\nFor those whose minds are attached to the unmanifested, impersonal\nfeature of the Supreme, advancement is very troublesome. To make\nprogress in that discipline is always difficult for those who are embodied.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0640": "600\n\nBhagavad-gita As It Is\n\n[Ch. 12\n\nPURPORT\nThe group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord are called\n\njniina-yogis, and persons who are in full Kr�l)a consciousness, engaged in\ndevotional service to the Lord, are called bhakti-yogis. Now, here the difference between jniina-yoga and bhakti-yoga is definitely expressed. The\nprocess of jniina-yoga, although ultimately bringing one to the same goal,\nis very troublesome, whereas the path of bhakti-yoga, the process of being\nin direct service to the Supreme Personality of Godhead, is easier and is\nnatural for the embodied soul. The individual soul is embodied since time\nimmemorial. It is very difficult for him to simply theoretically understand\nthat he is not the body. Therefore, the bhakti-yogi accepts the Deity of\nKr�l)a as worshipable because there is some bodily conception fixed in the\nmind, which can thus be applied. Of course, worship of the Supreme\nPersonality of Godhead in His form within the temple is not idol worship.\nThere is evidence in the Vedic literature that worship may be sagura and\n\nnirgura of the Supreme possessing or not possessing attributes. Worship\n-\n\n.\n\nof the Deity in the temple is sagura worship, for the Lord is represented\nby material qualities. But the form of the Lord, though represented by\nmaterial qualities such as stone, wood, or oil paint, is not actually material.\nThat is the absolute nature of the Supreme Lord.\n\nA crude example may be given here. We may find some mailboxes on\nthe street, and if we post our letters in those boxes, they will naturally go\nto their destination without difficulty. But any old box, or an imitation,\nwhich we may find somewhere, which is not authorized by the post office,\nwill not do the work. Similarly, God has an authorized representation in\nthe Deity form, which is called arca-vigraha. This arca-vigraha is an incarnation of the Supreme Lord. God will accept service through that form.\nThe Lord is omnipotent and all-powerful; therefore, by His incarnation as\n\narca-vigraha, He can accept the services of the devotee, just to make it convenient for the man in conditioned life.\nSo, for a devotee, there is no difficulty in approaching the Supreme\nimmediately and directly, but for those who are following the impersonal\nway to spiritual realization, the path is difficult. They have to understand\nthe unmanifested representation of the Supreme through such Vedic\nliteratures as the Upani}ads, and they have to learn the language, understand the nonperceptual feelings, and they have to realize all these\nprocesses. This is not very easy for a common man. A person in Kr�l)a\nconsciousness, engaged in devotional service, simply by the guidance of the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0641": "Texts 6-7]\n\nDevotional Service\n\n601.\n\nbona fide spiritual master, simply by offering regulative obeisances unto\nthe Deity, simply by hearing the glories of the Lord, and simply by eating\nthe remnants of foodstuffs offered to the Lord, realizes the Supreme\nPersonality of Godhead very easily. There is no doubt that the impersonalists are unnecessarily taking a troublesome path with the risk of not\nrealizing the Absolute Truth at the ultimate end. But the personalist, without any risk, trouble, or difficulty, approaches the Supreme Personality\n\ndirectly. A similar passage appears in Srimad-Bhiigavatam. It is stated there\nthat if one has to ultimately surrender unto the Supreme Personality of\nGodhead (This surrendering process is called bhakti.), but instead takes the\n\ntrouble to understand what is Brahman and what is not Brahman and\nspends his whole life in that way, the result is simply troublesome. Therefore it is advised here that one should not take up this troublesome path of\nself-realization because there is uncertainty in the ultimate result.\nA living entity is eternally an individual soul, and if he wants to merge\ninto. the spiritual whole, he may accomplish the realization of the eternal\nand knowledgeable aspects of his original nature, but the blissful portion\nis not realized. By the grace of some devotee, such a transcendentalist,\n\nhighly learned in the process of jiiiina-yoga, may come to the point of\n\nbhakti-yoga, or devotional service. At that time, long practice in imperson­\n\nalism also becomes a source of trouble, because he cannot give up the idea.\nTherefore an embodied soul is always in difficulty with the unmanifest,\nboth at the time of practice and at the time of realization. Every living\nsoul is partially independent, and one should know for certain that this.\nunmanifested realization is against the nature of his spiritual blissful\nself. One should not take up this process. For every individual living\nentity the process of Kr�l)a consciousness, which entails full engagement in\ndevotional service, is the best way. If one wants to ignore this devotional\nservice, there is the danger of turning to atheism. Thus this process of\ncentering attention on the unmanifested, the inconceivable, which is\nbeyond the approach of the senses, as already expressed in this verse,\nshould never be encouraged at any time, especially in this age. It is not\nadvised by Lord Kr�l)a.\n\nTEXTS 6-7\n\n� � �tf'Ur th+i)fUI lfftf (1 4� lfmt: I\n�--��� �it;r l{f t.414 ij \\1lflij''ij II � II\n..\n\n..\n\n.·j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0642": "Bhagavad-gita As It Is\n\n602\n\"'\n\n.\n\n�\n\n[Ch. 12\n\n•\n\nij1ft� (U!(�H ��(H'IIUH� I\n\n� Wf R(l�t{(� ¥ttJ:il�f��� II \\9 II\nye tu sarvii!l-i karmii!l-i\nmayi sannyasya mat-parii[l,\nananyenawa yogena\nmiim dhyiiyanta upiisate\nte§iim aham samuddhartii\nmrtyu-samsiira-siigariit\nbhaviimi na ciriit piirtha\nmayy iivesita-cetasiim\n\nye-one who; tu-but; sarvii !l i- everything; k a rm ii!li- activities; mayiunto Me; sannyasya-giving up; mat p a rii[l, - being attached to Me; ananyena\n-\n\n-without division; eva-certainly; yogena-by practice of such bhakti-yoga;\nmiim - unto\n\nMe;\n\ndhyiiyanta[l - meditating; upiisate-worship; te� iim- of\n\nthem; aham-I; samuddhartii-deliverer; m rtyu-that; samsiira-material\nexistence; siigariit- from the ocean; bhaviim i-become; na ciriit- not a long\ntime; piirtha-0 son of Prtha; m ayi-u n to Me; iivesita-fixed; cetasiim-of\nthose whose minds are like that.\n\nTRANSLATION\nFor one who worships Me, giving up all his activities unto Me and being\ndevoted to Me without deviation, engaged in devotional service and always\nmeditating upon Me, who has fixed his mind upon Me, 0 son of Prtha, for\nhim I am the swift deliverer from the ocean of birth and death.\n\nPURPORT\nIt is explicitly stated here that the devotees are very fortunate to be\ndelivered very soon from material existence by the Lord. In pure devotional service one comes to the realization that God is great and that the\nindividual soul is subordinate to Him. His duty is to render service to the\nLord-if not, then he will render service to miiyii.\nAs stated before, the Supreme Lord can only be appreciated by devotional service. Therefore, one should be fully devoted. One should fix his mind\nfully on Kr�Qa in order to achieve Him. One should work only for Kr�Qa. It\ndoes not matter in what kind of work one engages, but that work should\n\nI\n\n•t\n•!\n\nbe done only for Kr�Qa. That. is the standard of devotional service. The\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0643": "Texts 6-7]\n\nDevotional Service\n\n603\n\ndevotee does not desire any achievement other than pleasing the Supreme\nPersonality of Godhead. His life's mission is to please Kr�Q.a, and he can\n\nsacrifice everything for Kr�Q.a's satisfaction, just as Arjuna did in the\nBattle of Kuruk�etra. The process is very simple: one can devote himself in\nhis occupation and engage at the same time in chanting Hare Kr�Q.a, Hare\nKr�Q.a, Kr�Q.a Kr�Q.a, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,\n\nHare Hare. Such transcendental chanting attracts the devotee to the\n\nPersonality of Godhead.\n\nThe Supreme Lord herein promises that He will without delay deliver\n\na pure devotee thus engaged from the ocean of material existence. Those\n\nwho are advanced in yoga practice can willfully transfer the soul to what­\n\never planet they like by the yoga process, and others take the opportunity\nin various ways, but as far as the devotee is concerned, it is clearly stated\nhere that the Lord Himself takes him. He does not need to wait to become\nvery experienced in order to transfer himself to the spiritual sky.\nIn the Variiha Puriirw this verse appears:\n\nnayiimi paramarh sthiinam arciriidi-gatirh vinii\nganu}.a-skandham iiropya yatheccham aniviirita�\nThe purport of this verse is that a devotee does not need to practice\na§tiinga-yoga in order to transfer his soul to the spiritual planets. The\nresponsibility is taken by the Supreme Lord Himself. He clearly states\n\nhere that He Himself becomes the deliverer. A child is completely cared\nfor by his parents, and thus his position is secure. Similarly, a devotee\ndoes not need to endeavor to transfer himself by yoga practice to other\n\nplanets. Rather, the Supreme Lord, by His great mercy, comes at once,\nriding on His bird carrier GarutJa, and at once delivers the devotee from\n\nthis material existence. Although a man who has fallen in the ocean may\nstruggle very hard and may be very expert in swimming, he cannot save\nhimself. But if someone comes and picks him up from the water, then he\n\nis easily rescued. Similarly, the Lord picks up . the devotee from this\nmaterial existence. One simply has to practice the easy process of Kr�Q.a\n\nconsciousness and fully engage himself in devotional service. Any intelligent\nman should always prefer the process ·of devotional service to all other\n\npaths. In the Niiriiyaviya this is confirmed as follows:\n\nyii vai siidhana-sampatti-puru§iirtha-catu�taye\ntayii vinii tad-iipnoti naro niiriiya[liiSraya�\nThe purport of this verse is that one should not engage in the different\n\nprocesses of fruitive activity or cultivate knowledge by the mental specula-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0644": "Bhagavad-glta As It Is\n\n604\n\n[Ch. 12\n\ntive process. One who is devoted to the Supreme Personality can attain all\nthe benefits derived from other yogic processes, speculation, rituals,\nsacrifices, charities, etc. That is the specific benediction of devotional\nservtce.\nSimply by chanting the holy name of Kr!?Q.a-Hare Kr!?Q.a, Hare Kr!?Q.a,\nKg;I).a Kr!?Q.a, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Harea devotee of the Lord can approach the supreme destination easily and\nhappily, but this destination cannot be approached by any other process\nof religion.\nThe conclusion of Bhagavad-gitii is stated in the Eighteenth Chapter:\nsarva-dharmiin parityajya miim ekam sarar-am vraja\naham tviim sarva-piipebhyo mok§ayi§yiimi mii suca[t.\n\nOne should give up all other processes of self-realization and simply execute devotional service in Kr!?Q.a consciousness. That will enable one to\nreach the highest perfection of life. There is no need for one to consider\nthe sinful actions of his past life because the Supreme Lord fully takes\ncharge of him. Therefore one should not futilely try to deliver himself in\nspiritual realization. Let everyone take shelter of the supreme omnipotent\nGodhead Kr!?Q.a. That is the highest perfection of life.\n\nTEXTS\n\n� 1R 3fm\\(f � �f% f;t��l4 I\np, In\n\"m � 3ffl \\5j'-.1( ;r �: II � II\n..\n\nmayy eva mana iidhatsva\n.\n\nmayi buddhim nivdaya\n.\n\n.\n\nnwas�yasl mayy eva\nata iirdhvam na samsaya[t\nmayi-unto\n\nMe; eva-certainly; mana[t -mind; iidhatsva-fix; mayi­\n\nupon Me; buddhim-intelligence; nivesaya-apply; nivasi§yasi-you lead;\nmayi-unto Me: eva-certainly; ata[t-therefore; iir dhvam - up; na-never;\ns am saya[t - doubt.\n\nTRANSLATION\nJust fix your mind upon Me, the Supreme Personality of Godhead, and\nengage all your intelligence in Me. Thus you will live in Me always, without\na doubt.\n·•\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0645": "Text 9]\n\nDevotional Service\n\n605\n\nPURPORT\nOne who is engaged in Lord Kw;a's devotional service lives in a direct\nrelationship with the Supreme Lord, so there is no doubt that his position\nis transcendental from the very beginning. A devotee does not live on the\nmaterial plane-he lives in Kr �l)a. The holy name of the Lord and the Lord\nare nondifferent; therefore when a devotee chants Hare Kr�l)a, Kr�l)a and\nHis internal potency are dancing on the tongue of the devotee. When he\noffers Kr�l)a food, Kr�rya directly accepts these eatables, and the devotee\nbecomes Kr�rya-ized by eating the remnants. One who does not engage\nin such service cannot understand how this is so, although this is a\nprocess recommended in the Gitii and in other Vedic literatures.\n\nTEXT 9\n\n31'1 � � ij Wf �ilfft 'fflr �I\n\n3l+tll(1it1il ;r ijijf 'IT�� �tf II Q.. II\natha cittam samiidhiitum\nna sakno§i mayi sthiram\nabhyiisa-yogena tato\nmiim icchiiptum dhanaiijaya\n\natha-if, therefore; cittam-mind; samiidhiitam-fix ing ; na-not; sakno§i\n-able; mayi-upon Me; s thiram-fix ed; a b hyiis a-practice; yogena-by devotional service; tata�-therefore; miim- Me; icchii-desire; iip tum-to get;\n\ndhanaiijaya- 0\n\nArj una.\n\nTRANSLATION\nMy dear Arjuna, 0 winner of wealth, if you cannot fix your mind upon\nMe without deviation, then follow the regulated principles of bhakti-yoga.\nIn this way you will develop a desire to attain to Me.\nPURPORT\nIn this verse, two different processes of bhakti-yoga are indicated. The\n\nfirst applies to one who has actually developed an attachment for Kr�l)a,\nthe Supreme Personality of G o dhead, by transcendental love. And the\nother is for one who has not developed an attachment for the S uprem e\nPerson by transcendental love. For this second class ther e are differ ent\n•\n,,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0646": "606\n\nBhagavad-gita As It Is\n\n[Ch. 12 .\n\nprescribed rules and regulations, which one can follow to be ultimately\nelevated to the stage of attachment to Kr�J).a.\n\nBhakti-yoga is the purification of the senses. At the present moment in\n\nmaterial existence the senses are always impure, being engaged in sense\n\ngratification. But, by the practice of bhakti-yoga these senses can become\npurified, and in the purified state they come directly in contact with the\nSupreme Lord. In this material existence, I may be engaged in some service\nto some master, but I don't really lovingly serve my master. I simply serve\nto get some money. And the master also is not in love; he takes service\nfrom me and pays me. So there is no question of love. But for spiritual\nlife, one must be elevated to the pure stage of love. That stage of love can\nbe achieved by practice of devotional service, performed with the present\nsenses.\nThis love of God is now in a dormant state in everyone's heart. And,\nthere, love of God is manifested in different ways, but it is contaminated\nby the material association. Now the material association has to be purified, and that dormant, natural love for Kr�J).a has to be revived. That is\nthe whole process.\n\nTo practice the regulative principles of bhakti-yoga one should, under\n\nthe guidance of an expert spiritual master, follow certain principles: one\nshould rise early in the morning, take bath, enter the temple and offer\nprayers and chant Hare Kr�J).a, then collect flowers to offer to the Deity,\n\ncook foodstuffs to offer to the Deity, take prasiidam, and so on. There\nare various rules and regulations which one should follow. And one should\n\nconstantly hear Bhagavad-gitii and Srimad-Bhagavatam from pure devotees.\n\nThis practice can help anyone to rise to the level of love of God, and then\nhe is sure of his progress into the spiritual kingdom of God. This practice\n\nof bhakti-yoga, under the rules and regulations, with the direction of a\nspiritual master, will surely bring one to the stage of love of God.\n\nTEXT 10\n\n�SQlij+t�sfu ll���q(+tf � I\n\nq� �+tlfUr �f4\\+tCII�� II toll\nabhyiise 'py asamartho 'si\n\nmat-karma-paramo bhava\n\nmad-artham api karmiir-i\n\nkurvan siddhim aviipsyasi\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0647": "607\n\nDevotional Service\n\nText 11]\n\nabhyiise-in the practice of; api-even; asamartha[l-unable; a si-you are;\nmat-karma-My\n\nwork;\n\nparama[l-supreme;\n\nb ha va-you\n\nbecome;\n\nmat­\n\nartham-for My sake; api-even though; ka rmap i-what; ku rva n -p e rform ing; siddhim-perfection; avapsyasi-achieve\n\n.\n\n•\n\nTRANSLATION\nIf you cannot practice the regulations of bhakti-yoga, then just try to\nwork for Me, because by working for Me you will come to the pe rfe ct\nstage.\nPURPORT\n\nOne who is not able even to practice the regulative principles of bhaktiyoga, under the guidance of a spiritual master, can still be drawn to this\nperfectional stage by working for the Supreme Lord. How to do this work\nhas already been explained in the fifty-fifth verse of the Eleventh Chapter.\nOne should be sympathetic to the propagation of Kr�l).a consciousness.\nThere are many devotees who are engaged in the propagation of Kr�l).a\nconsciousness, and they require help. So, even if one cannot directly\n\npractice the regulated principles of bhakti-yoga, he can try to help such\nwork. Every endeavor requires land, capital, organization, and labor. Just\nas, in business, one requires a place to stay, some capital to use, some labor,\n\nand some organization to expand, so the same is required in the service of\nKr�l].a. The only difference is that in materialism one works for sense\ngratification. The same work, however, can be performed for the satisfaction of Kr�l).a, and that is spiritual activity. If one has sufficient money, he\ncan help in building an office or temple for propagating Kr�l).a consciousness. Or he can help with publications. There are various fields of activity,\nand one should be interested in such activities. If one cannot sacrifice the\nresult of such activities, the same person can still sacrifice some percentage\nto propagate Kr�l}.a consciousness. This voluntary service to the cause of\n\nKr�l}.a consciousness will help one to rise to a higher state of love for God,\nwhereupon one becomes perfect.\n\nTEXT 11\n\n3T����sftr ((i� �)imf�: I\n\n.. Sx Sm nnut mr: i� ����+iCfl( II� �fl\n\nI\n.\n\n.\n\nII\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0648": "608\n\nBhagavad-gita As It Is\n\n[Ch. 12 .\n\nathaitad apy asakto 'si\nkarturh mad-yogam iisrita�\nsarva-karma-phala-tyiigarh\ntata� kuru yatiitmaviin\natha-even though; etat-this; api- also; asakta�-unable; asi-you are;\n\nkartum-to perform; mat-unto Me; yogam\n\n-\n\ndevotional service; iisrita�­\n\nrefuge; sarva-karma-all activities; phala- result; tyiigam-for renunciation;\n\ntata�- therefore; kuru- do; yata ii tma v an - self situated\n-\n\n-\n\n.\n\nTRANSLATION\nIf, however, you are unable to work in this consciousness, then try to\nact giving up all results of your work and try to be self-situated.\nPURPORT\nIt may be that one is unable to even sympathize with the activities of\nKr�l)a consciousness because of social, familial or religious considerations\nor because of some other impediments. If one attaches himself directly to\nthe activities of Kr�l)a consciousness, there may be objection from family\nmembers, or so many other difficulties. For one who has such a problem,\nit is advised that he sacrifice the accumulated result of his activities to\nsome good cause.\n\nSuch procedures are described in the Vedic rules.\n\nThere are many descriptions of sacrifices and special functions of the\npumundi, or special work in which the result of one's previous action may\n\nbe applied. Thus one may gradually become elevated to the state of\nknowledge. It is also found that when one ,who is not even interested in\nthe activities of Kr�l)a consciousness gives charity to some hospital or\nsome other social institution, he gives up the hard-earned results of his\nactivities. That is also recommended here because by the practice of\ngiving up the fruits of one's activities one is sure to purify his mind gradually, and in that purified stage of mind one becomes able to understand\nKr�l)a consciousness. Of course Kn;l)a consciousness is not dependent on\nany other experience because Kr�l)a consciousness itself can purify one's\nmind, but if there are impediments to Kr�l)a consciousness, one may try\nto give up the result of his action. In that respect, social service, community\nservice, national service, sacrifice for one's country, etc., may be accepted\nso that some day one may come to the stage of pure devotional service to\nthe Supreme Lord. In Bhagavad-gitii we find it is stated: yata� pravrttir\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0649": "Text 12)\n\n609\n\nDevotional Service\n\nbhiitiiniim: If one decides to sacrifice for the supreme cause, even if he\ndoes not know that the supreme cause is Kr�IJ.a, he will come gradually to\nunderstand that Kr�IJ.a is the supreme cause by the sacrificial method.\n\nTEXT 12\n\niRt ft: ij�lft�Wf1'®14 �ftl6tt� I\n�a 1 a 1 '\"�J;��1•1�eq ltfi;;JI Ptt(;rij(� II� �JI\nsreyo hi jniinam abhyiisiij\njniiniid dhyiinarh visi�yate\ndhyiiniit karma-phala-tyiigas\ntyiigiic chiintir anantaram\nsreya[l,- better; hi-certainly; jniinam- knowledge; abhyiisiit- by practice;\njniiniit- b�tter than knowledge; dhyiinam- meditation; visi§ya te- especially\nconsidered; dhyiiniit- from meditation; karm a ph ala tyiiga [l, -renunciation\nof the results of fruitive action; ty iigiit-by such renunciation; siinti[l,peace; anantaram- thereafter.\n-\n\n-\n\nTRANSLATION\nIf you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and\nbetter than meditation is renunciation of the fruits of action, for by such\nrenunciation one can attain peace of mind.\nPURPORT\n\nAs mentioned in the previous verses, there are two kinds of devotional\nservice: the way of regulated principles, and the way of full attachment in\nlove to the Supreme Personality of Godhead. For those who are actually\nnot able to follow the principles of Kr�IJ.a consciousness, it is better to\ncultivate knowledge because by knowledge one can be able to understand\nhis real position. Gradually knowledge will develop to the point of\n·\n\nmeditation. By meditation one can be able to understand the Supreme\nPersonality of Godhead by a gradual process. There are processes which\nmake one understand that one himself is the Supreme, and that sort of\nmeditation is preferred if one is unable to engage in devotional service. If\n\nt'·,lj\n\nII\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0650": "610\n\nBhagavad-glta As It Is\n\n[Ch. 12\n\none is not able to meditate in such a way, then there are prescribed duties,\nas enjoined in the Vedic literature, for the b riihmartas, vaiSyas, and siidras,\nwhich we shall find in a later chapter of Bhagavad-gitii. But in all cases, one\nshould give up the result or fruits of labor; this means to employ the result\nof karma for some good cause. In summary, to reach the Supreme\nPersonality of Godhead, the highest goal, there are two processes: one\nprocess is by gradual development, and the other process is direct.\nDevotional service in Kr�l).a consciousness is the direct method, and the\nother method involves renouncing the fruits of one's activities. Then one\ncan come to the stage of knowledge, then to the stage of meditation, then\nto the stage of understanding the Supersoul, and then to the stage of the\nSupreme Personality of Godhead. One may either take the step by step\nprocess or the direct path. The direct process is not possible for everyone;\ntherefore the indirect process is also good. It is, however, to be understood\nthat the indirect process is not recommended for Arjuna because he is\nalready at the stage of loving devotional service to·the Supreme Lord. It is\nfor others who are not at this state; for them the gradual process of\nrenunciation, knowledge, meditation and realization of the Supersoul and\nBrahman should be followed. But as far as Bhagavad-gitii is concerned, it\nis the direct method that is stressed. Everyone is advised to take to the\ndirect method and surrender unto the Supreme Personality of Godhead,\nKr�l).a.\n\nTEXTS 13-14\n\n�T ���;ri �: �� � :;:,r I\nf�) f;r�: ijl(�:��: � lit �II\n�: m �rift lRfmrr �t;r�: 1\nlp.:�lRr� �:'�'rm: ut\\lu\nadve§tii sarva-bhiitiiniirh\nmaitra� karur-a eva ca\nnirmamo nirahankiira�\nsama-du�kha-sukha� k§ami\nsantu§ta� satatarh yogi\nyatiitmii dnlha-niScaya�\n\nmayy-arpita-mano-buddhir\nyo mad-bhakta� sa me priya�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0651": "Texts 13-14)\n\nDevotional Service\n\n6ll\n\nadve§tii-not envious; saroa-bhutiiniim-for all living entities; maitra�­\n\nfriendly; karorza�-kindly; eva-certainly; ca-also; nirmama�-with no\nsense of proprietorship; nirahaizkiira�-without false ego; sama-equally;\n\ndu�hha�-distress; sukha�-happiness; k§ami-forgiving; santu§ta�-satis­\n\nfied; satatam-satisfied; yogi-engaged in devotion; yatii-atmii-endeavor­\n\ning; drd�aniscaya�-with determination; mayi-upon Me; a1pita-engaged;\nmana�-mind; buddhi�-intelligent; ya!J-one who; mat-bhakta�-My devotee; sa� me priya[l-he is dear to Me.\n\nTRANSLATION\nOne who is not envious but who is a kind friend to all living entities, who\ndoes not think himself a proprietor, who is free from false ego and equal\nboth in happiness and distress, who is always satisfied and engaged in\ndevotional service with determination and whose mind and intelligence\nare in agreement with Me-he is very dear to Me.\nPURPORT\nComing again to the point of pure devotional service, the Lord is\n\ndescribing the transcendental qualifications of a pure devotee in these two\n\nverses. A pure devotee is never disturbed in any circumstances. Nor is he\nenvious of anyone. Nor does a devotee become his enemy's enemy; he\n\nthinks that one is acting as his enemy due to his own past misdeeds. Thus\n\nit is better to suffer than to protest. In the Srimad-Bhiigavatam it is stated:\ntat te\n\n'nukampiirh su-samik�yamarzo. Whenever a devotee is in distress\n\nor has fallen into difficulty, he thinks that it is the Lord's mercy\n\nupon him. He thinks: \"Thanks to my past misdeeds I should suffer\n\nfar, far greater than I am suffering now. So it is by the mercy of the\nSupreme Lord that I am not getting all the punishment I am due. I am just\n\ngetting a little, by the mercy of the Supreme Personality of Godhead.\"\n\nTherefore he is always calm, quiet and patient, despite many distressful\nconditions. A devotee is also always kind to everyone, even to his enemy.\n\nNirmama means that a devotee does not attach much importance to the\npeace and trouble pertaining to the body because he knows perfectly well\n\nthat he is not the material body. He does not identify with the body;\n\ntherefore he is freed from the conception of false ego and is equiposed\n\nboth in happiness and distress. He is tolerant, and he is satisfied with what­\n\never comes by the grace of the Supreme Lord. He does not endeavor much\n\nto achieve something with great difficulty; therefore he is always joyful.\n\nHe is a completely perfect mystic because he is fixed in the instructions\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0652": "612\n\nBhagavad-gita As It Is\n\n[0.. 12\n\nreceived from the spiritual master, and because his senses are controlled,\nhe is determined. He is not swayed by false argument because no one can\nlead him from the fixed determination of devotional service. He is fully\nconscious that Kp�qa is the eternal Lord, so no one can disturb him. All his\nqualifications enable him to depend entirely on the Supreme Lord. Such a\nstandard of devotional service is undoubtably very rare, but a devotee\nbecomes situated in that stage by following the regulative principles of\ndevotional service. Furthermore, the Lord says that such a devotee is very\ndear to Him, for the Lord is always pleased with all his activities in full\nKr�IJ.a consciousness.\n\nTEXT 15\n\n�41l'tlfl'51� � J\\Etil4fl� 1\\f �: I\nan'l � q���i'fit �: ij' 1\\f it m: II t� ll\n..\n\nyasmiin nodvijate loko\nlokiin nodvijate ca yaft\nhar�iimar�a-bhayodvegair\nmukto yaft sa ca me priyaft\nyasmiit-from whom; na-never; udvijate-agitates; l okaft -persons; lokiit\nhar�ahappiness; amar�a-dis tress; bhaya-fearfulness; udvegaift-with anxiety;\nmukta[t -freed; yaft - who; saft-anyone; ca-al so; me - M y; priyaft-very\n-persons; na-never; advijate-disturbed; ca-also; yaft-anyone;\n\ndear.\nTRANSLATION\nHe for whom no one is put into difficulty and who is not disturbed by\nanxiety, who is steady in happiness and distress, is very dear to Me.\nPURPORT\nA few of a devotee's qualifications are further being described. No one\nis put into difficulty, anxiety, fearfulness, or dissatisfaction by such a\ndevotee. Since a devotee is kind to everyone, he does not act in such a way\nto put others into anxiety. At the same time, if others try to put a devotee\n\n�i\nI\n\ni\n\ninto anxiety, he is not disturbed. It is by the grace of the Lord that he is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0653": "Text 16 J\n\nDevotional Service\n\n613\n\nso practiced that he is not disturbed by any outward disturbance. Actually\nbecause a devotee is always engrossed in Kr�Q.a consciousness and engaged\nin devotional service, all such material circumstances cannot woo him.\nGenerally a materialistic person becomes very happy when there is something for his sense gratification and his body, but when he sees that others\nhave something for their sense gratification and he hasn't, he is sorry and\nenvious. When he is expecting some retaliation from an enemy, he is in a\nstate of fear, and when he cannot successfully execute something he becomes dej ected. But a devotee is always transcendental to all these distur­\n\nbances; therefore he is very dear to Kr�Q.a.\n\nTEXT 16\n\n3Rtr�: ��� '3dJ(1'f;O' tRJOll�: I\n��ll'tR�1tft� � :�it tw.r: llt�ll\nanapek�a{l sucir dak�a\nudiisino gata-vyatha{l\nsarviiram bha-parityiigi\nyo mad-bhakta{l sa me priya{l\nanap e k �a� -neutral; suci� - p ure; dak�a� -expert; udiis ina�\n\n-\n\nfree from\n\ncare; gata-vyatha{l-freed from all distress; sarva-iirambha-all endeavors;\n\nparityiigi-renouncer; ya{l-anyone; mat-bhakta{l- My devotee; sa{l-he; me\n-Me; priya{l-very dear.\nTRANSLATION\nA devotee who is not dependent on the ordinary course of activities,\n\nwho is pure, expert, without cares, free from all pains, and who does not\nstrive for some result, is very dear to Me.\nPURPORT\nMoney may be offered to a devotee, but he should not struggle to\nacquire it. If automatically, by the grace of the Supreme, money comes to\nhim, he is not agitated. Naturally a devotee takes bath at least twice in a\nday and rises early in the morning for devotional service. Thus he is\n\nnaturally clean both inwardly and outwardly. A devotee is always expert\ni\n\nj\n\n'j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0654": "[Ch. 12\n\nBhagavad-gita As It Is\n\n614\n\nbecause he fully knows the sense of all activities of life, and he is convinced\nof the authoritative scriptures. A devotee never takes the part of a particular party; therefore he is carefree. He is never pained because he is free\nfrom all designations; he knows that his body is a designation, so if there\nare some bodily pains, he is free. The pure devotee dDes not endeavor for\nanything which is against the principles of devotional service. For example,\nconstructing a big building requires great energy, and a devotee does not\ntake to such business if it does not benefit him by advancing his devotional\nservice. He may construct a temple for the Lord, and for that he may take\nall kinds of anxiety, but he does not construct a big house for his personal\nrelations.\n\nTEXT 17\n\n�r ;r � ;r m ;r m:qftr ;r ���rRt 1\n���qR�m'T �RMu;tt: �tr m: 11�\"11\nyo na hnyati na dve§ti\n\nna socati na kiink§ati\nsubhiisubha-parityiigi\nbhaktimiin yafl sa me priyafl\nyafl-one who; na-never; h nyati-takes pleasure; na-never; dve�Jigrieves; na-never; s ocati-laments; na-never; kiink§ati-desires; subha'auspicious; aSubha- inauspicious; parityiigi- renouncer; bhaktimiin- devotee;yafl-one who; safl-he is; me-My; priyafl-dear\n\n.\n\nTRANSLATION\nOne who neither grasps pleasure or grief, who neither laments nor\ndesires, and who renounces both auspicious and inauspicious things, is\nvery dear to Me.\nPURPORT\n\nA pure devotee is neither happy nor distressed over material g ain and\nloss, nor is he very much anxious to get a son or disciple, nor is he distressed by not getting them. If he loses anything which is very dear to him,\n\nI\nJ\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0655": "Texts 18-19]\n\nDevotional Service\n\n615 .\n\nhe does not lament. Similarly, if he does not get what he desires, he is not\ndistressed. He is transcendental in the face of all kinds of auspicious, inauspicious and sinful activities. He is prepared to accept all kinds of risks\nfor the satisfaction of the Supreme Lord. Nothing is an impediment in the\ndischarge of his devotional service. Such a devotee is very dear to Kr�JJ.a.\n\nTEXTS 18-19\n\n��: � � flr5f � ij� m;(Tql{T'ltft: I\n\n����} �: ijj\\·nrct��t: ut�u\n�f.t;:a:t�� ��) iR iR � I\n�f.t'Cfi�t: M('l��Rh+U·� fip.J) WR: llt�ll\nsama� satrau ca mitre ca\ntathii miiniipamiinayo�\nsitO§'!la·SUkha-du�khe§U\nsama� sanga-vivarjita�\ntulya-nindii-stutir mauni\nsantu§fO yena kenacit\naniketa� sthira-matir\nbhaktimiin me priyo nara�\n\ns ama�-eq ual; satrau-to the enemy; ca- also; mitre-to friends; ca-also;\ntatha-so;\n\nm iina-honor; ap am iinayo�- dishonor; sita-cold; U§?W-heat;\n\nsukha-happiness; du � khe§u-distress; sama�- equiposed; sanga-vivarjita�­\n\nfree from all association; tul ya-e qual; nindii-defamation; stuti � -repute;\nmauni-silent; s antu§tal£ - satisfied; yena-somehow; kena-or other; citif; aniketa�-having no residence; sthira-fixed; mati[l,-determination;\nbhaktimiin-engaged in devotion; me- M y ; priya� -dear; nara�-a man.\n\nTRANSLATION\nOne who is equal to friends and enemies, who is equiposed in honor\nand dishonor, heat and cold, happiness and distress, fame and infamy, who\nis always free from contamination, always silent and satisfied with any­\n\nthing, who doesn't care for any residence, who is fixed in knowledge and\nengaged in devotional service, is very dear to Me.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0656": "Bhagavad-g'ita As It 1s\n\n616\n\n[Ch. 12 .\n\nPURPORT\nA devotee is always free from all bad association. Sometimes one is\npraised and sometimes one is defamed;that is the nature of human society.\nBut a devotee is always transcendental t<J artificial fame and infamy,\ndistress or happiness. He is very patient. He does not speak of anything\nbut the topics about Kr�J)a; therefore he is called silent. Silent does not\nmean that one should not speak; silent means that one should not speak\nnonsense. One should speak only of essentials, and the most essential\nspeech for the devotee is to speak of the Supreme Lord. He is happy in all\nconditions; sometimes he may get very palatable foodstuffs, sometimes\nnot, but he is satisfied. Nor does he care for any residential facility. He\nmay sometimes live underneath a tree, and he may sometimes live in a\nvery palatial building; he is attracted to neither. He is called fixed because\nhe is fixed in his determination and knowledge. We may find some repetition in the descriptions of the qualifications of a devotee, but this is\njust to give an illustration of the fact that a devotee must acquire all these\nqualifications. Without good qualifications, one cannot be a pure devotee.\nOne who is not a devotee has no good qualification. One who wants to be\nrecognized as a devotee should develop the good qualifications. Of course\nhe does not extraneously endeavor to acquire these qualifications, but\nengagement in Kr�J)a consciousness and devotional service automatically\nhelps him develop them.\n\nTEXT 20\n\nit � �l�ijfll� �%1� q�q�� I\n��� +(�q(+(T �sm'r fiAt: IJ�olf\nye tu dharmyiimrtam idam\nyathoktam paryupiisate\nsraddadhiinii mat-paramii\nbhaktiis te'tiva me priyiifl,\nye-one who; tu-but; dharmya-generosity; amrtam-understanding;\nidam-this; yathii-as;uktam-said;paryupiisate-completely engages; sraddadhiinii[l,-with faith; mat-paramii[l,-taking the Supreme Lord as everything; bhaktii[l,-devotees; te-such persons; ativa-very, very; me-Me;\npriyiifl,-dear.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0657": "J.\n\nText 20]\n\nDevotional Service\n\n617\n\nTRANSLATION\nHe who follows this imperishable path of devotional service and who\ncompletely engages himself with faith, making Me the supreme goal, is\nvery, very dear to Me.\nPURPORT\n\nIn this chapter the religion of eternal engagement, the explanation ofthe\n\nprocess of transcendental service for approaching the Supreme Lord, is\n\ngiven. This process is very dear to the Lord, and He accepts a person who\nis engaged in such a process. The question who is better-one who is en­\n\ngaged in the path of impersonal Brahman or one who is engaged in the\n\npersonal service of the Supreme Personality of Godhead-was raised by\nArjuna, and the Lord replied to him so explicitly that there is no doubt\n\nthat devotional service to the Personality of Godhead is the best of all\nprocesses of spiritual realization. In other words, in this chapter it is de­\n\ncided that through good association, one develops attachment for pure\n\ndevotional service and thereby accepts a bona fide spiritual master and\n\nfrom him begins to hear and chant and observe the regulative principles of\n\ndevotional service with faith, attachment and devotion and thus becomes\nengaged in the transcendental service of the Lord. This path is recom­\n\nmended in this chapter; therefore there is no doubt that devotional\n\nservice is the only absolute path for self-realization, for the attainment of\nthe Supreme Personality of Godhead. The impersonal conception of the\n\nSupreme Absolute Truth, as described in this chapter, is recommended\n\nonly up to the time one surrenders himself for self-realization. In other\n\nwords, as long as one does not have the chance to associate with a pure\n\ndevotee, the impersonal conception may be beneficial. In the impersonal\n\nconception of the Absolute Truth one works without fruitive result,\n\nmeditates and cultivates knowledge to understand spirit and matter. This\n\nis necessary as long as one is not in the association of a pure devotee.\n\nFortunately, if one develops directly a desire to engage in Kr�Qa con­\n\nsciousness in pure devotional service, he does not need to undergo step by\n\nstep improvements in spiritual realization. Devotional service, as described\nin the middle six chapters of Bhagavad-gitii, is more congenial. One need\nnot bother about materials to keep body and soul together because by the\n\ngrace of the Lord everything is carried out automatically.\n\nThus end the Bhaktivedanta Purports to the Twelfth Chapter of the\n\nSrimad-Bhagavad-gita in the matter of Devotional Service.\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0658": "CHAPTER THIRTEEN\n\nNature, the Enjoyer,\nand Consciousness\nTEXTS 1-2\n\n�ro�l\n� � � � �st�itct � I\nt((ftfd\\d� � ij� � �fl II t II\n�+fllql�ql� I\n��� �\n� I\n� :ll l+t�l+tl':fi'CiQ\n� -A-:.\nttl�·� �\n� � ij 5111: � � ij�: II � II\n•\n\narjuna uviica\nprakrtirit puru§arit caiva\nk§etrarit k§etrajfiam eva ca\netad veditum icchiimi\njfiiinarit jfieyarit ca kesava\nsri bhagaviin uviica\nidarit sari'rarit kaunteya\n\n619\n\nII\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0659": "620\n\nBhagavad-gita As It Is\n\n[Ch. 13.\n\nk§etram ity abhidhiyate\netad yo vetti tam priihufl\nk§etrajiiafl iti tad-vidafl\narjunafl uviica-Arjuna said; prakrtim-nature; puru§am-the enjoyer;\nca-also; eva-certainly; k§etram-body; k§etrajii.am-knower of the body;\neva-certainly; ca-also; etat-all this; veditum-to understand; icchiimi-I\nwish; jiianam-knowledge; jneyam-the object of knowledge; ca-also;\nkesava-0 Kr�Q_a; sri bhagaviin uviica-the Personality of Godhead said;\nidam-this; sariram-body; kaunteya-0 son of Kunti; k§etram-the field;\niti-thus; abhidhiyate-is called;etat-this;ya[l-anyone;vetti-knows;tam\n-him; priihu[l-is called; k§etrajii.a[l-knower of the body; iti-thus; tatvida/l-one who knows.\n\nTRANSLATION\nArjuna said: 0 my dear Kr�l).a, I wish to know about prakrti [nature],\nPuru�a [the enjoyer J, and the field and the knower of the field, and of\nknowledge and the end of knowledge. The Blessed Lord then said: This\nbody, 0 son of Kunti, is called the field, and one who knows this body is\ncalled the knower of the field.\nPURPORT\nArjuna was inquisitive about prakrti, or nature, puru§a, the enjoyer,\nk§etra, the field, k§etrajii.a, its knower, and ofknowledge and the object\nof knowledge. When he inquired about all these, Kr�l).a said that this body\nis called the field and that one who knows this body is called the knower\nof the field. This body is the field of activity for the conditioned soul. The\nconditioned soul is entrapped in material existence, and he attempts to\nlord over material nature. And so, according to his capacity to dominate\nmaterial nature, he gets a field of activity. That field of activity is the\nbody. And what is the body? The body is made of senses. The conditioned\nsoul wants to enjoy sense gratification, and, according to his capacity to\nenjoy sense gratification, he is offered a body, or field of activity. Therefore the body is called k§etra, or the field of activity for the conditioned\nsoul. Now, the person who identifies himself with the body is called\nk§etrajii.a, the knower of the field. It is not very difficult to understand\nthe difference between the field and its knower, the body and the knower\nof the body. Any person can consider that from childhood to old age he\n•'i\n\n.I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0660": "'\n\nText 3]\n\nNature, the Enjoyer, and Consciousness\n\n.:.- \"\n\n621\n\nundergoes so many changes of body and yet is still one person, remaining.\nThus there is a difference between the knower of the field of activities and\nthe actual field of activities. A living conditioned soul can thus understand\nthat he is different from the body. It is described in the beginning-dehe\n'smin-that the living entity is within the body and that the body is\nchanging from childhood to boyhood and from boyhood to youth and\nfrom youth to old age, and the person who owns the body knows that\nthe body is changing. The owner is distinctly\n\nk§etrajna. Sometimes we\n\nunderstand that I am happy, I am mad, I am a woman, I am a dog, I am a\ncat: these are the knowers. The knower is different from the field. Although we use many articles-our clothes, etc.-we know that we are\ndifferent from the things used. Similarly, we also understand by a little\ncontemplation that we are different from the body.\n\nIn the first six chapters of Bhagavad-gitii, the knower of the body, the\n\nliving entity, and the position by which he can understand the Supreme\n\nLord are described. In the middle six chapters of the Gitii, the Supreme\n\nPersonality of Godhead and the relationship between the individual soul\nand the Supersoul in regard to devotional service are described. The\nsuperior position of the Supreme Personality of Godhead and the subordinate position of the individual soul are definitely defined in these chapters. The living entities are subordinate under all circumstances, but in their\nforgetfulness they are suffering. When enlightened by pious activities, they\napproach the Supreme Lord in different capacities-as the distressed, those\nin want of money, the inquisitive, and those in search of knowledge. That\nis also described. Now, starting with the Thirteenth Chapter, how the living\nentity comes into contact with material nature, how he is delivered by the\nSupreme Lord through the different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service are explained.\nAlthough the living entity is completely different from the material body,\nhe somehow becomes related. This also is explained.\n\nTEXT 3\n\n� :qtfit � AA ��� llT�q I\n'iJ;r�� ����t;f lRf � II � II\nk§etrajnam ciipi miim viddhi\nsarva-k�etre�u bhiirata\nk�etra-�§etrajnayor jniinam\nyat taj jniinam matam mama\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0661": "622\n\nBhagavad-gita As It Is\n\n[Ch. 13\n\nk�etrajnam-the knower; ca-also; api-certainly; mam-Me; viddhi­\n\nknow; saroa-all; k§etre§u-in bodily fields; bharata-0 son of Bharata;\nk§etra-field of activities (the body); k§etrajnayo�-the knower of the\n\nfield; jnanam-knowledge; yat-that which is taught; tat-that; jnanamknowledge; matam-opinion; mama-that.\nTRANSLATION\n0 scion of Bharata, you should understand that I am also the knower in\nall bodies, and to understand this body and its owner is called knowledge.\nThat is My opinion.\nPURPORT\nWhile discussing the subject of this body and the owner of the body, the\nsoul and the Supersoul, we shall find three different topics of study: the\nLord, the living entity, and matter. In every field of activities, in every\nbody, there are two souls: the individual soul and the Supersoul. Because\nthe Supersoul is the plenary expansion of the Supreme Personality of Godhead, Kr��Ja, Kr��Ja says, \"I am also the knower, but I am not the individual\nowner of the body. I am the superknower. I am present in every body as\nthe Paramatma, or Supersoul.\"\nOne who studies the subject matter of the field of activity and the\nknower of the field very minutely, \" in terms of this Bhagavad-gita, ca�\nattain to knowledge.\n\nThe Lord says: \"I am the knower of the field of activities in every\nindividual body.\" The individual may be the knower of his own body, but\nhe is not in knowledge of other bodies. The Supreme Personality of Godhead, who is present as the Supersoul in all bodies, knows everything\nabout all bodies. He knows all the different bodies of all the various species\nof life. A citizen may know everything about his patch of land, but the\nking knows not only his palace but all the properties possessed by the\nindividual citizens. Similarly, one may be the proprietor of the body\nindividually, but th� Supreme Lord is the proprietor of all bodies. The\nking is the original proprietor of the kingdom, and the citizen is the\nsecondary proprietor. Similarly, the Supreme Lord is the supreme proprietor of all bodies.\nThe body consists of the senses. The Supreme Lord is Hr�ikesa, which\nmeans controller of the senses. He is the original controller of the senses,\njust as the king is the original controll�r of all the activities of the state,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0662": "Text 3)\n\nNature, the Enjoyer, and Consciousness\n\n623\n\nand the citizens are secondary controllers. The Lord also says: \"I am also\n\nthe knower.\" This means that He is the superknower; the individual soul\nknows only his particular body. In the Vedic literature, it is stated as\nfollows:\nk§etriipi hi §aririipi bijarit ciipi §ubhiisubhe\ntiini vetti sa yogiitmii tata[l k§etrajiia ucyate.\n\nThis body is called the k§etra, and within it dwells the owner of the body\nand the Supreme Lord who knows both the body and the owner of the\nbody. Therefore He is called the knower of all fields. The distinction\nbetween the field of activities, the owner of activities and the supreme\nowner of activities is described as follows. Perfect knowledge of the consti·\ntution of the body, the constitution of the individual soul, and the constitution of the Supersoul is known in terms of Vedic literature as jiiiinam.\nThat is the opinion of Kr�l)a. To understand both the soul and the Supersoul as one yet distinct is knowledge. One who does not understand the\nfield of activity and the knower of activity is not in perfect knowledge.\nOne has to understand the position of prakrti, nature, and puru§a, the\nenjoyer of the nature, and isvara, the knower who dominates or controls\nnature and the individual soul. One should not confuse the three in their\ndifferent capacities. One should not confuse the painter, the painting\nand the easel. This material world, which is the field of activities, is nature,\nand the enjoyer of nature is the living entity, and above them both is the\nsupreme controller, the Personality of Godhead. It is stated in the Vedic\n\nlanguage:\n\n\"bhoktii bhogyarit preritiirarit ca matvii sarvarit proktarit tri­\n\nvidharit brahmam etat.\" There are three Brahman conceptions: prakrti is\n\nBrahman as the field of activities, and the jiva (individual soul) is also\nBrahman and is trying to control material nature, and the controller of\nboth of them is also Brahman, but He is the factual controller.\nIn this chapter it will be also explained that out of the two knowers,\none is fallible and the other is infallible. One is superior and the other is\nsubordinate. One who understands the two knowers of the field to be one\nand the same contradicts the Supreme Personality of Godhead who states\nhere very clearly that \"I am also the knower of the field of activity.\" One\nwho misunderstands a rope to be a serpent is not in knowledge. There are\ndifferent kinds of bodies, and there are different owners of the bodies.\nBecause each individual soul has his individual capacity of lording it over\nmaterial nature, there are different bodies. But the Supreme also is present\nin them as the controller. The word ca is significant, for it indicates the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0663": "'\n\n,-\n\n624\n\nBhagavad-g\\ta As It Is\n\n[Ch. 13 .\n\ntotal number of bodies. Thatis the opinion of Srila Baladeva Vidyabhu�al).a:\n\nKr�l).a is the Supersoul present in each and every body apart from the\n\nindividual soul. And Kr�l).a explicitly says here that the Supersoul is the\ncontroller of both the field of activities and the finite enjoyer.\n\nTEXT 4\n\nm�si��������\n� :q m- tror�� ��«;r � � II � II\ntat k§etrarh yac ca yadrk ca\nyad vikiiri yatas ca yat\n\nsa ca yo yat prabhiivas ca\ntat samiisena me srr-u\n\ntat-that; k§etram-field of activities; yat-as; ca-also; yadrk-as it is;\n\nca-also; yat-what is; vikari-changes; yata[t-from which; ca-also; yat­\n\none; sa[t-he; ca- also;ya[t- one;yat- which;prabhava[t ca- influence also;\n\ntat-that; samiisena-in detail; me-from Me; SfllU-understand.\nTRANSLATION\n\nNow please hear My brief description of this field of activity and how\nit is constituted, what its changes are, whence it is produced, who that\nknower of the field of activities is, and what his influences are.\nPURPORT\nThe Lord is describing the field of activities and the knower of the field\n\nof activities in their constitutional positions. One has to know how this\nbody is constituted, the materials of which this body is made, under whose\n\ncontrol this body is working, how the changes are taking place, wherefrom\nthe changes are coming, what the causes are, what the reasons are, what\n\nthe ultimate goal of the individual is. ·and what the actual form of the\n\nindividual soul is. One should also know the distinction between the\n\nindividual living soul and the Supersoul, the different influences, their\npotentials, etc. One just has to understand this Bhagavad-gita directly from\nthe description given by the Supreme Personality of Godhead, and all this\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0664": "Text 5)\n\nNature, the Enjoyer, and Consciousness\n\n625\n\nwill be clarified. But one should be careful not to consider the Supreme\nPersonality of Godhead in every body and individual soul to be the jiva.\nThis is something like equalizing the potent and the impotent.\n..·11\n't1\n\nTEXT 5\n\n�f� � w.:��: 'l�� I\n::iAiilOHT��q �ff'l�fiifirfd: II � II\n[§ibhir bahudhii gitarh\nchandobhir vividhaih prthak\nbrahma-siitra-padais caiva\nhetumadbhir viniscita*\nnibhi�-by the wise sages; bahudhii-in many ways; gitam-described;\n\nchandobhi�-V edic hymns; vividhai�-in various; prthak -variously; brahmasiitra- the Vedanta;pada*-aphorism; ca-also; eva-certainly; hetumadbh*\n-with cause and effect; viniscita*-ascertain.\nTRANSLATION\nThat knowledge of the field of activities and of the knower of activities\nis described by various sages in various Vedic writings-especially in the\nVedanta-siitra-and is presented with all reasoning as to cause and effect.\nPURPORT\nThe Supreme Personality of Godhead, Kr�J).a, is the highest authority in\nexplaining this knowledge. Still, as a matter of course, learned scholars and·\nstandard authorities always give evidence from previous authorities. Kr�J).a\nis explaining this most controversial point regarding the duality and nonduality of the soul and the Supersoul by referring to Scriptures, the Vedanta,\n\nwhich are accepted as authority. First, He says, this is according to differ­\n\nent sages. As far as the sages are concerned, besides Himself, V yasadeva,\nthe author of the Vediinta-siitra, is a great sage, and in the Vediinta-siitra\nduality is perfectly explained. And Vyasadeva's father, Parasara, was also a\ngreat sage, and he writes in his books of religiosity: \"aham tvarh ca\n\nathiinye ... \"\"We-you, I and various other living entitie�-are all transcen­\n\ndental, although in material bodies. Now we are fallen into the ways of the\n\nJ'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0665": "626\n\n[Ch . 13\n\nBhagavad-glta As It Is\n\n.\n\nthree modes of material nature according to our different karma. As such,\nsome are on higher levels, and some are in the lower nature. The higher\nand lower natures exist due to ignorance and are being manifested in an\ninfinite number of living entities. But the Supersoul, which is infallible, is\nuncontaminated by the three qualities of nature and is tran�cendentaL\"\n\nVedas, a distinction between the soul, the Supersoul and the body is made, especially in the Katha Upani§ad.\nSimilarly, in the original\n\nThere is a manifestation of the Supreme Lord's energy known as\nannamaya by which one depends simply upon food for existence. This is a\nmaterialistic realization of the Supreme. Then there is priiramaya; this\n\nmeans that after realizing the Supreme Absolute Truth in foodstuff, one\ncan realize the Absolute Truth in the living symptoms, or life forms. In\njniinamaya the living symptom develops to the point of thinking, feeling,\nand willing. Then there is Brahman realization and the realization called\nvijniinamaya by which the living entity's mind and life symptoms are\ndistinguished from the living entity himself. The next and supreme stage is\niinandamaya, realization of the all-blissful nature. Thus there are five stages\n\nof Brahman realization, which is called brahma p uccham. Out of these\n\nthe first three-annamaya, priiramaya, and jniinamaya-involve the fields\nof activities of the living entities. Transcendental to all these fields of\n\nactivities is the Supreme Lord, who is called iinandamaya. In the Vediinta­\n\nsiitra also the Supreme is called iinandamayo\n\n'\n\nb hyiisii t. The Supreme\n\nPersonality of Godhead is by nature full of joy, and to enjoy His transcendental bliss, He expands into vijniinamaya, priiramaya, jniinamaya, and\nannamaya. In this field of activities the living entity is considered to be the\nenjoyer, and different from him is the iinandamaya. That means that if the\nliving entity decides to enjoy, in dovetailing himself with the iinandamaya,\nthen he becomes perfect. This is the real picture of the Supreme Lord, as\nsupreme knower of the field, the living entity, as subordinate knower, and\nthe nature of the field of activities.\n\n1EXTS 6-7\n\n� �(4:(oQ'ffilfCT ;q I\n.n:nultn � ;q 1{9( �PS::�tt�: II � II\n� b: � �:� �� '[fu: I\n� e+uii� �fcli!fil(i<=Jl�+r 11 \\9 11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0666": "Texts 6-7]\n\nNature, the Enjoyer, and Consciousness\n\n627\n\nmahii-bhiitiiny ahankiiro\nbuddhir avyaktam eva ca\nindriyiirti dasaikarh ca\npaiica cendriya-gocariifl,\nicchii dve§a{l, sukharh dufi,kharh\nsanghiitas cetanii dhrti{l.\netat k§etrarh samiisena\nsa-vikiiram udiihrtam\nmahii-bhiitiini-great elements; ahankiirafl,-false ego; buddhifl,-in tellica-also; indriyiirtisenses; da5a ekam-eleven; ca- also; paiica-five; 1ca-also; indriya-gocariifl,objects of the senses; icchii-desire; dve§a{l,-hatred; sukham - happiness;\ndufl,kham - distress; sangh iitafl,- the aggregate; cetanii-living symptoms;\ndhrtifl,-conviction; etat-all this; k§e t ra m - field of activities; samiisenain summary; sa-vikiiram-interaction; udiihrtam- ex emplified.\ngence; avyaktam-the unmanifested; eva-certainly;\n\nTRANSLATION\nThe five great elements, false ego, intelligence, the unmanifested, the\nten senses, the mind, the five sense objects, desire, hatred, happiness,\ndistress, the aggregate, the life symptoms, and convictions-all these are\nconsidered, in summary, to be the field of activities and its interactions.\nPURPORT\nFrom all the authoritative statements of the great sages, the Vedic\nhymns and the aphorisms of the\n\nVediinta-siitra, the components of this\n\nworld are earth, water, fire, air and ether. These are the five great elements\n\n(mahiibhiita). Then there are false ego, intelligence and the unmanifested\nstage of the three modes of nature. Then there are five senses for acquiring\nknowledge: the eyes, ears, nose, tongue and touch. Then five working\nsenses: voice, legs, hands, the anus and the genitals. Then, above the senses,\nthere is the mind, which is within and which can be called the sense within.\nTherefore, including the mind, there are eleven senses altogether. Then\nthere are the five objects of the senses: smell, taste, warmth, touch and\nsound. Now the aggregate of these twenty-four elements is called the field\nof activity. If one makes an analytical study of these twenty-four subjects,\nthen he can very well understand the field of activity. Then there is desire,\n\n11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0667": "[Ch. 13\n\nBhagavad-gita As It Is\n\n628\n\nhatred, pleasure and pain, which are interactions, representations of the\nfive great elements in the gross body. The living symptoms, represented by\nconsciousness and conviction, are the manifestation of the subtle bodymind, ego and intelligence. These subtle elements are included within the\nfield of activities.\nThe five great elements are a gross representation of the subtle false ego.\nThey are a representation in the material conception. Consciousness is\nrepresented by intelligence, of which the unmanifested stage is the three\nmodes of material nature. The unmanifested three modes of material\nnature is called pradhiina.\n\n.\n\nOne who desires to know the twenty-four elements in detail along\nwith their interactions should study the philosophy in more detail. In\n\nBhagavad-gitii, a summary only is given.\nThe body is the representation of all these factors, and there are changes\nof the body, which are six in number: the body is born, it grows, it stays,\nit produces by-products, then begins to decay, and at the last stage it\nvanishes. Therefore the field is a nonpermanent material thing. However,\nthe k§etrajiia, the knower of the field, its proprietor, is different.\n\nTEXTS 8-12\n\n3T�ufil�'4¥4��l4�'4¥4fl('( 1 �IP(TOGt'44{ 1\n311+.cPifql('(4 m �4¥41�¥4felfin{�: II �II\nsf.jttlif! ��� � :q 1\n\\if ¥i���(loQf�:����a�� '14{ II� II\n3T�Rfi�: �SI�H·l�IR! I\n�:q ('(¥4f4l:q€€ffl{elfwtiDqqRl! II� oH\n� \"ii41'1..qt(1'ft'1 l«Rfi(oq�:;:uf(ufi I\n�ftl-m-a.�I�N€'4¥id{I�'1(\\('(R II�� n\n3fe.\"lfl�¥4�1'1f;t€E4€it �r;n���'14{ I\n..\n\n11s.mu�.P-s .A= 11ur..;\n!,\n\n�TSrtf� ������\n\namiinitvam adambhitvam\nahimsii k§iintir iirjavam\niiciiryopiisanam saucam\nsthairyam iitma-vinigraha[l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0668": "'\n\nTexts 8-12]\n\nNature, the Enj oyer, and Consciousness\n\n629\n\nindriyiirthe�u vairiigyam\nanahankiira eva ca\n\njanma-mrtyu-jarii-vyiidhi­\n\ndu�kha-do�iinudarsanam\n\nasaktir anabhi�vanga�\n\nputra-diira-grhiidi�u\n\nnityarh ca sama-cittatvam\ni§tani§topapatti§u\n\nmayi ciinan ya--yogena\n\nbhaktir avyabhicarir-i\n\nvivikta-desa-sevitvam\n\naratir jana-sarhsadi\n\nadhyiitma-jiiiina-nityatvarh\n\ntattva-jniiniirtha-darsanam\n\netaj jiiiinam iti proktam\n\najiiiinarh yad ato 'nyathii\n\namiinitvam-humility;adambhitvam-pridelessness;ahimsii-nonviolence;\n\nk�iint*-tolerance; iirjavam-simplicity; iiciirya-upiisanam� approaching a\n\nbona fide spiritual master; saucam-cleanliness; sthairyam-steadfastness;\n\niitma-vinigraha�-control; indriya-arthe�u-in the matter of the senses;\n\nvairiigyam-renunciation; anahankiira�-being without false egoism; evacertainly; ca-also; janma-birth; mrtyu-death; jarii-old age; vyiidhi...,.dis­\n\nease;du�kha-distress; do�a-fault; anudarsanam-observing; asakti�-with­\n\nout attachment;anabhi�vanga�-without association;putra-son;diira-wife;\n\ngrha-iidi�u-home, etc.; nityam-eternal; ca-also; sama-cittatvam-equilibrium; �ta-desirable; ani�ta�-undesirable; upapatti�u-having obtained;\nmayi-unto Me; ca-also; ananya-yogena-by devotional service; bhakti�....,\n\ndevotion; avyabhiciirir-i-constant;unalloyed; vivikta-solitary; desa-place;\n\nsevitvam-aspiring; arat*-without attachment; jana-people In general;\nsarhsadi-mass; adhyiitma-pertaining to the self; jiiiina-knowledge; nit­\n\nyatvam-eternity; tattva-jiiiina-knowledge of the truth; artha-the object;\n\ndarsanam-philosophy; etat-all this;jiiiinam-knowledge;iti-thus;proktam\n-declared; ajniinam-ignorance; yat-that which; ata�-from this; anyathii­\n\nothers.\nTRANSLATION\nHumility, pridelessness, nonviolence, tolerance, simplicity, approaching\na bona fide\n\n1:\n\nspiritual master, cleanliness, ste.adiness and self-control;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0669": "630\n\nBhagavad-gita As It Is\n\n[Ch. 13\n\nrenunciation of the objects of sense gratification, absence of false ego, the\nperception of the evil of birth, death, old age and disease; nonattachment\nto children, wife, home and the rest, and evenmindedness amid pleasant\nand unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people;\naccepting the importance of self-realization, and philosophi(1.al search for\nthe Absolute Truth-all these I thus declare to be knowledge, and what is\ncontrary to these is ignorance.\nPURPORT\nThis process of knowledge is sometimes misunderstood by less intelligent\nmen as being the interaction of the field of activity. But actually this is the\nreal process of knowledge. If one accepts this process, then the possibility\nof approaching the Absolute Truth exists. This is not the interaction of\nthe tenfold elements, as described before, This is actually the means to get\nout of it. Of all the descriptions of the process of knowledge, the most\nimportant point is described in the first line of the tenth verse: The process\nof knowledge terminates in unalloyed devotional service to the Lord. So,\nif one does not approach, or is not able to approach, the transcendental\nservice of the Lord, then the other nineteen items are of no particular\nvalue. But, if one takes to devotional service in full Kr�Q.a consciousness,\nthe other nineteen items automatically develop within him. The principle\nof. accepting a spiritual master, as mentioned in the seventh verse, is essential. Even for one who takes to devotional service, it is most important.\nTranscendental life begins when one accepts a bona fide spiritual master.\n\nThe Supreme Personality of Godhead, Sri Kr�Q.a, clearly states here that\nthis process of knowledge is the actual path. Anything speculated beyond\nthis is nonsense.\nAs for the knowledge outlined here, the items may be analyzed as follows: Humility means that one should not be anxious to have the satisfaction of being honored by others. The material conception of life makes us\nvery eager to receive honor from others, but from the point of view of a\nman in perfect knowledge-who knows that he is not this body-anything,\nhonor or dishonor, pertaining to this body is useless. One should not be\nhankering after this material deception. People are very anxious to be\nfamous for their religion, and consequently sometimes it is found that\nwithout understanding the principles of religion, one enters into some\ngroup, which is not actually following religious principles, and then wants\nto advertise himself as a religious mentor. As for actual advancement in\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0670": "Texts 8-12]\n\nNature, the Enjoyer, and Consciousness\n\n63l\n\nspiritual science, one shou[d have a test to see how far he is progressing.\nHe can judge by these items.\nNonviolence is generally taken to mean not killing or destroying the\nbody, but actually nonviolence means not to put others into distress.\nPeople in general are trapped by ignorance in the material concept of life,\nand they perpetually suffer material pains. So, unless one elevates people\nto spiritual knowledge, one is practicing violence. One should try his best\nto distribute real knowledge to the people, so that they may become enlightened and leave this material entanglement. That is nonviolence.\nTolerance means that one should be practiced to bear insult and dishonor\nfrom others. If one is engaged in the advancement of spiritual knowledge,\nthere will be so many insults and much dishonor from others. This is\nexpected because material nature is so constituted. Even a boy like\nPrahlada, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to\nhis devotion. The father tried to kill him in so many ways, but Prahlada\ntolerated him. So, for making advancement in spiritual knowledge, there\nmay be many impediments; but we should be tolerant and continue our\nprogress with determination.\nSimplicity means that without diplomacy one should be so straightforward that he can disclose the real truth even to an enemy. As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master, one cannot progress in the spiritual\nscience. One should approach the spiritual master with all humility and\noffer him all services so that he will be pleased to bestow his blessings\nupon the disciple. Because a bona fide spiritual master is a representative\nof Kr�va, if he bestows any blessings upon his disciple, that will make the\ndisciple immediately advanced without the disciple's following the regulated\nprinciples. Or, the regulated principles will be easier for one who has\nserved the spiritual master without reservation.\nCleanliness is essential for making advancement in spiritual life. There\nare two kinds of cleanliness: external and internal. External cleanliness\nmeans taking a bath, but for internal cleanliness, one has to think of Kr�J)a\n\nalways and chant Hare Kr�J)a, Hare Kr�l).a, Kr�J)a Kr�J)a, Hare Hare/ Hare\nRama,. Hare Rama, Rama Rama, Hare Hare. This process cleans the 'accu­\n\nmulated dust of past karma from the mind.\n\nSteadiness means that one should be very determined to make progress\nin spiritual life. Without such determination, one cannot make tangible\nprogress. And self-control means that one should not accept anything\n\nwhich is detrimental to the path of spiritual progress. One should become\n\naccustomed to this and rej ect anything which is against the path of spi ritual\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0671": "632\n\nBhagavad gita As It Is\n-\n\n[Ch. 13\n\nprogress. This is real renunciation. The senses are so strong that they are\nalways anxious to have sense gratification. One should not cater to these\ndemands, which are not necessary. The senses should only be gratified to\nkeep the body fit so that one can discharge his duty in advancing in spiri. tual life. The most important and uncontrollable sense is the tongue. If\none can control the tongue, then there is every possibility of controlling\nthe other senses. The function of the tongue is to taste and to vibrate.\nTherefore, by systematic regulation, the tongue should always be engaged\nin tasting the remnants of foodstuffs offered to Krg1a and chanting Hare\nKn>Q.a. As far as the eyes are concerned, they should not be allowed to see\nanything but the beautiful form of Kn>Q.a. That will control the eyes.\nSimilarly, the ears should be engaged in hearing about Kr�Q.a and the nose\nin smelling the flowers offered to Kr�Q.a. This is the process of devotional\nservice, and it is understood here that Bhagavad-gitii is simply expounding\nthe science of devotional service. Devotional service is the main and sole\nobjective. Unintelligent commentators on the Gitii try to divert the mind\nof the reader to other subjects, but there is no other subject in Bhagavad­\n\ngitii but devotional service.\n\nFalse ego means accepting this body as oneself. When one understands\nthat he is not his body and is spirit soul, that is real ego. Ego is there. False\nego is condemned, but not real ego. In the Vedic literature, it is said:\n\naham brahmiismi. I am Brahman, I am spirit. This \"I am,\" the sense of self,\n\nalso exists in the liberated stage of self-realization. This sense of \"I am\" is\nego, but when the sense of \"I am\" is applied to this false body, it is false\nego. When the sense of self is applied to reality, that is real ego. There are\nsome philosophers who say we should give up our ego, but we cannot give\nup our ego because ego means identity. We ought, of course, to give up the\nfalse identification with the body.\nOne should try to understand the distress of accepting birth, death, old\nage and disease. There are descriptions in various Vedic literatures of birth.\n\nIn the Srimad-Bhiigavatam the world of the unborn, the child's stay in the\nwomb of the mother, its suffering, etc., are all very graphically described.\nIt should be thoroughly understood that birth is distressful. Because we\nforget how mt�ch distress we have suffered within the womb of the mother,\nwe do not make any solution to the repetition of birth and death. Similar.ly at the time of death, there are all kinds of sufferings, and they are also\nmentioned in the authoritative scriptures. These should be discussed. And\nas far as disease and old age are concerned, everyone gets practical experience. No one wants to be diseased, and no one wants to become old, but\nthere is no avoiding these. Unless we have a pessimistic view of this mate-\n\nt\n\n1'\n\nII\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0672": ",,\n\nTexts 8-12]\n\nNature, the Enjoyer, and Consciousness\n\n633\n\nrial life, considering the distresses of birth, death, old age and disease, there\nis no impetus for our making advancement in spiritual life.\nAs for detachment from children, wife and home, it is not meant that\none should have no feeling for these. They are natural objects of affection,\nbut when they are not favorable to spiritual progress, then one should not\nbe attached to them. The best process for making the home pleasant is\nKr�Q.a consciousness. If one is in full Kr�Q.a consciousness, he can make his\nhome very happy because this process of Kr�Q.a consciousness -is very easy.\nOne need only chant Hare Kr�Q.a, Hare Kr�Q.a, Kr�Q.a Kr�Q.a, Hare Hare/Hare\nRama, Hare Rama, Rama Rama, Hare Hare, accept the remnants of food­\n\nstuffs offered to Kr�Q.a, have some discussion on books like Bhagavad-gitii\n\nand Srimad-Bhiigavatam, and engage oneself in Deity worship. These four\n\nwill make one happy. One should train the members of his family in this\nway. The family members can sit down morning and evening and chant\ntogether Hare Kr�Q.a, Hare Kr�Q.a, Kr�Q.a Kr�Q.a, Hare Hare/Hare Rama,\nHare Rama, Rama Rama, Hare Hare. If one can mold his family life in this\nway to develop Kr�Q.a consciousness, following these four principles, then\nthere is no need to change from family life to renounced life. But if it is\nnot congenial, not favorable for spiritual advancement, then family life\nshould be abandoned. One must sacrifice everything to realize or serve\nKr�Q.a, just as Arjuna did. Arjuna did not want to kill his family members,\nbut when he understood that these family members were impediments to\nhis Kr�Q.a realization, he accepted the instruction of Kr�Q.a and fought and\nkilled them. In all cases, one should be detached from the happiness and\ndistress of family life because in this world one can never be fully happy\nor fully miserable. Happiness and distress are concommitant factors of\nmaterial life. One should learn to tolerate, as advised in Bhagavad-gitii.\n\nOne can never restrict the coming and going of happiness and distress, so\none should be detached from the materialistic way of life and be automatically equiposed in both cases. Generally, when we get something desirable,\nwe are very happy, and when we get something undesirable, we are distressed. But if we are actually in the spiritual position, these things will not\nagitate us. To reach that stage, we have to practice unbreakable devotional\nservice; devotional service to Kr�Q.a without deviation means engaging oneself in the nine processes of devotional service, chanting, hearing, worshiping, offering respect, etc., as described in the last verse of the Ninth Chapter. That process should be followed. Naturally, when one is adapted to\nthe spiritual way of life, he will not want to mix with materialistic men.\nThat would go against his grain. One may test himself by seeing how far\nhe is inclined to live in a solitary place without unwanted association.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0673": "634\n\nBhagavad-gita As It Is\n\n[Ch. 13\n\nNaturally a devotee has no taste for unnecessary sporting or cinema-going\nor enjoying some social function, because he understands that these are\nsimply a waste of time. There are many research scholars and philosophers\nwho study sex life or some other subject, but according to Bhagavad-gitii,\n\nsuch research work and philosophical speculation have no value. That is\n\nmore or less nonsensical. According to Bhagavad-gitii, one should make\nresearch by philosophical discretion into the nature of the soul. One\nshould make research to understand with what the self is concerned. That\nis recommended here.\nAs far as self-realization is concerned, it is clearly stated here that\n\nbhakti-yoga is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the\nindividual soul. The individual soul and the Supersoul cannot be one, at\n\nbhakti conception, the devotional conception of life.\nThis service of the individual soul to the Supreme Soul is eternal, nityam,\nas is clearly stated. So bhakti or devotional service is eternal. One should be\nleast not in the\n\nestablished in that philosophical conviction, otherwise it is only a waste of\ntime, ignorance.\n\nIn the Srimad-Bhiigavatam, this is explained; vadanti tat tattva-vidas\ntattvam yaj jniinam advayam. \"Those who are actually knowers of the\nAbsolute Truth know that the Self is realized in three different phases as\n\nBrahman, Paramiitmii and Bhagaviin.\" (Bhiig. 1.2.11) Bhagaviin is the last\n\nword in the realization of the Absolute Truth; therefore one should reach\nup to that platform of understanding the Supreme Personality of Godhead\nand thus engage in the devotional service of the Lord. That is perfection of\nknowledge.\n\nBeginning from practicing humility up to the point of realization of the\n\nSupreme Truth, the Absolute Personality of Godhead, this process is just\nlike a staircase beginning from the ground floor up to the top floor. Now\non this staircase there are so many people who have reached the first floor,\nthe second or third floor, etc., but unless one reaches the top floor, which\nis the understanding of Kr�t;J.a, he is at a lower stage of knowledge. If\nanyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that\nwithout humility understanding is harmful. To think oneself God is most\npuffed up. Although the living entity is always being kicked by the\nstringent laws of material nature, still he thinks, \"I am God\" because of\nignorance. One should be humble and know that he is subordinate to the\nSupreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth.\n\n\\\n\nr: \\\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0674": "Text 13]\n\nNature, the Enj oyer, and Consciousness\n\n635·\n\nTEXT 13\n\n\"4'1dtCT�trmr �l'ffis��� 1\n3li1 l�+t�tR ;m ;:r ti'lostlti�� II�� II\njneyarh yat tat pravak§yiimi\nyaj jniitvii'mrtam asnute\naniidimat pararh brahma\nna sat tan niisad ucyate\njneyam-knowable;\n\nexplain;\n\nyat- which;\n\nyat-that; tat-which; pravak§yiimi-I shall now\n\nj ii atva-knowing;\n\na mrta m -nectar;\n\na snu te-taste;\n\naniidi- be gi nningless; mat p aram-subordinate to Me; brahma-spirit; na-\n\nneither; sat-cause ; tat-that; na-nor; asat-effect; ucyate-is called.\n\nTRANSLATION\nI shall now explain the knowable, knowing which you will taste. the\n\neternal. This is hegi nningless, and it is subordinate to Me. It is called\nBrahman, the spirit, and it lies beyond the cause and effect of this material\nworld.\nPURPORT\n\nThe Lord has explained the field of activities and the knower of the\nfield. He has also explained the process of knowing the knower of the\nfield of activities. Now He is explaining the knowable, both the soul and\nthe Supersoul respectively. By knowledge of the knower, both the soul\nand the Supersoul, one can relish the nectar of life. As explained in the\nSecond Chapter, the living entity is eternal. This is also confirmed here.\nThere is no specific date at which the jiva was born. Nor can anyone trace\nout the history of jiviitmii's manifestation from the Supreme Lord. Therefore it is beginningless. The Vedic literature confirms this: na j iiyate\n\nmrjayate vii vipascit. The knower of the body is never born and never dies,\nand he is full of knowledge. The Supreme Lord is also stated in the Vedic\nliterature as pradhiina-k§etrajiia-patir gur-esa�. The Supreme Lord as the\nSupersoul is the chief knower of the body, and He is the master of the\nthree modes of material nature. In the smrti it is said: diisa�bhiito harer\n\neva niinyasvaiva kadiicana. The living entities are eternally in the service of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0675": "t\n\nr\n\n,�i!-\n\nBh agava d- glta As It Is\n\n636\n\n[Ch. 13\n\nthe Supreme Lord. This is also confirmed by Lord Caitanya in His teach, ing; therefore the description of Brahman mentioned in this verse is in\nrelation to the individual soul, and when the word Brahman is applied to\nthe living entity, it is to be understood that he is vijiiiinam brahma as\nopposed to ananta-brahma. Ananta-brahma is the Supreme Brahman Personality of Godhead.\n\nTEXT 14\n\n�: mar� {1�eciijlsNfttuv;(!44( I\n�: �ffl�� ij'�'fft� ffllWr 11�\\/11\nsarvata{l piir-i-piidam tat\nsarvato 'k§i-siro-mukham\nsarvata{l srutimal loke\nsarvam iivrtya ti§thati\nsarvata[l-everywhere; par-i-hands; piidam-'- legs; tat-that; sarvata{l­\n\neverywhere; a k§ i -eyes; si ra{l -hea d ; mukham-face; sa rv ata{l -everywhere ;\n\nsrutimat-hearing; loke-in the world; sarvam-everywhere; iivrtya-covering; ti§thati-exists.\nTRANSLATION\nEverywhere are His hands. and legs, His eyes and faces, and He hears\neverything. In this way the Supersoul exists.\nPURPORT\nAs the sun exists diffusing its unlimited rays, so does the Supersoul, or\nSupreme Personality of Godhead. He exists in His all-pervading form, and\nin Him exist all the individual living entities, beginning from the first great\nteacher, Brahm a, down to the small ants. There are unlimited heads, legs,\nhands and eyes, and unlimited living entities. All are existing in and on the\nSupersoul. Therefore the Supersoul is all-pervading. The individual soul,\nhowever, cannot say that he has his hands, legs and eyes everywhere. That\nis not possible. If he thinks that although under ignorance he is not conscious that his hands and legs are diffused all over, but when he attains to\n\nt\n\nf\n\nJ!\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0676": "II\n\nText 15]\n\nNature, the Enjoyer, and Consciousness\n\n637\n\nproper knowledge he will come to that stage, his thinking is contradictory.\nThis means that the individual soul, having become conditioned by material\nnature, is not supreme. The Supreme is different from the individual soul.\nThe Supreme Lord can extend His hand Without limit; the individual soul\ncannot. In Bhagavad-gitii the Lord says that if anyone offers Him a flower,\nor a fruit, or a little water, He accepts. If the Lord is a far distance away,\nhow can He accept things? This is the omnipotence of the Lord: even\nthough He is situated in His own abode, far, far away from earth, He can\nextend His hand to accept what anyone offers. That is His potency. In the\n\nBrahma-sarhhitii it is stated, goloka eva nivasati: although He is always\nengaged in pastimes in His transcendental planet, He is all-pervading. The\nindividual soul cannot claim that he is all-pervading. Therefore this verse\ndescribes the Supreme Soul, the Personality of Godhead, not the individual\nsoul.\n\nTEXT 15\n\n�P��gon� �f.��fcitt� I\n�� � � gor� :q- ������\nsarvendriya-gur-iibhiisarh\nsarvendriya-vivarjitam\nasaktarh sarvacbhrc caiva\nnirgur-arh gur-a-bhoktr ca\nsarve�all; indriya senses; g ur-a�qualities; ii bh iis am �original source;\n�\n\nsarva�all;\n\nindriya senses ; v.ivafjitam �being without; asaktam�without\n�\n\nattachment; sarva- bhrt maintairi e r of everyone; ca�also; eva�ce rtainly;\n�\n\nn irgur-am �without material qualities; @.t r-a-bhoktr�simultaneously master\nof the gzir-as; ca�also.\n\nTRANSLATION\nThe Supersoul is the original source of all senses, yet He is without\nsenses. He is unattached, although He is the maintainer of all living beings.\nHe transcends the modes of nature, and at the same time He is the master\nof all modes of material nature.\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0677": "Text 15)\n\n637\n\nNature, the Enjoyer, and Consciousness\n\nproper knowledge he will come to that stage, his thinking is contradictory.\nThis means that the individual soul, having become conditioned by material\nnature, is not supreme. The Supreme is different from the individual soul.\nThe Supreme Lord can extend His hand Without limit; the individual soul\ncannot. In Bhagavad-gitii the Lord says that if anyone offers Him a flower,\nor a fruit, or a little water, He accepts. If the Lord is a far distance away,\nhow can He accept things? This is the omnipotence of the Lord: even\nthough He is situated in His own abode, far, far away from earth, He can\nextend His hand to accept what anyone offers. That is His potency. In the\n\nBrahma-sarhhitii it is stated, goloka eva nivasati: although He is always\nengaged in pastimes in His transcendental planet, He is all-pervading. The\nindividual soul cannot claim that he is all-pervading. Therefore this verse\ndescribes the Supreme Soul, the Personality of Godhead, not the individual\nsoul.\n\nTEXT 15\n\n�P�ttgoiTlmf �P�ttf?l�� I\n�� � f� �Of� :q 11�'-\\11\nsarvendriya-guriibhiisarh\nsarvendriya-vivarjitam\nasaktarh sarva-bhrc caiva\nnirgurarh gura-bhoktr ca\nsarve- all; ind riy a- sen ses; gura-quali ties; ii bhiis am\n\n-\n\noriginal source;\n\nsarva-all; indriya-senses ; v iva.rjitam - being without; asaktam-without\n_\n\nattachment; sarva-bhrt-maintairi er of everyone; ca-also; eva\n\n-\n\nnirguram\n\n-\n\ncertainly;\n\nwithout material qualities; gura-bhoktr-simultaneously master\n\nof the gziras; ca- also\n\n.\n\nTRANSLATION\nThe Supersoul is the original source of all senses, yet He is without\nsenses. He is unattached, although He is the maintainer of all living beings.\nHe transcends the modes of nature, and at the same time He is the master\nof all modes of material nature.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0678": "638\n\nBhagavad-gita As It Is\n\n[Ch. 13 .\n\nPURPORT\nThe Supreme Lord, although the source of all the senses of the living\nentities, doesn't have material senses like they have. Actually, the individual souls have spiritual senses, but in conditioned life they are covered\nwith the material elements, and therefore the sense activities are exhibited\nthrough matter. The Supreme Lord's senses are not so covered. His senses\n\nare transcendental and are therefore called nirgur-a. Cur-a means the mate­\n\nrial modes, but His senses are without material covering. It should be understood that His senses are not exactly like ours. Although He is the source\nof all our sensual activities, He has His transcendental senses which are\nuncontaminated. This is very nicely explained in the Svetii.Svatara Upani§ad\n\nin the verse: saroataf!, piirti·piidam. The Supreme Personality of Godhead\nhas no hands which are materially contammated, but He has His hands\nand accepts whatever sacrifice is offered to Him. That is the distinction\nbetween the conditioned soul and the Supersoul. He has no material eyes,\nbut He has eyes-otherwise how could He see? He sees everything, past,\npresent and future. He lives within the heart of the living being, and He\nknows what we have done in the past, what we are doing now, and what is\n\nawaiting us in the future. This is also confirmed in Bhagavad-gitii: He\nknows everything, but no one knows Him. It is said that the Supreme\nLord has no legs like us, but He can travel throughout space because He has\nspiritual legs. In other words, the Lord is not impersonal; He has His eyes,\nlegs, hands and everything else, and because we are part and parcel of the\nSupreme Lord we also have these things. But His hands, legs, eyes and\nsenses are not contaminated by material nature.\n\nBhagavad-gitii also confirms that when the Lord appears He appears as\n\nHe is by His internal potency. He is not contaminated by the material\nenergy because He is the Lord of material energy. In the Vedic literature\nwe find that His whole embodiment is spiritual. He has His eternal form\n\ncalled sac-cid-iinanda-vigraha. He is full of all opulence. He is the pro­\n\nprietor of all wealth and the owner of all energy. He is the most intelligent\nand is full of knowledge. These are some of the symptoms of the Supreme\nPersonality of Godhead. He is maintainer of all living entities and the witness of all activity. As far as we can understand from Vedic literature, the\nSupreme Lord is always transcendental. Although we do not see His head,\nface, hands, or legs, He has them, and when we are elevated to the transcendental situation then we can see the Lord's form. Due to materially contaminated senses, we cannot see His form. Therefore the impersonalists who\nare still materially affected cannot understand the Personality of Godhead.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0679": "Text 16]\n\nNature, the Enjoyer, and Consciousness\n\n639\n\nTEXT 16\n\nsP.is\n\n'� '\\�l\"fi+{:;:R � :q I\n\n��+t�� I'EI<(f�ij4 tm :qW�� :q � II��II\nbahir antai ca bhutiiniim\nacaram caram eva ca\n\nsiik§matviit tad avijiieyam\n\ndiirastham ciintike ca tat\n\nbahift-outside; anta[l-inside; ca-also; bhutiiniim-of all living entities;\nacaram-not moving; caram-moving; eva-also; ca-:-and; siik�matviit-on\n\naccount of being subtle; tat-that; avijiieyam-unknowable; diirastharhfar away; ca antike-near also; ca-and; tat-that.\n\nTRANSLATION\nThe Supreme Truth exists both internally and externally, in the moving\nand nonmoving. He is beyond the power of the material senses to see or to\nknow. Although far, far away, He is also near to all.\n\nIn Vedic literature we understand that NarayaQ.a, the Supreme Person,\n\nis residing both outside and inside of every living entity. He is present both\nin the spiritual and material world. Although He is far, far away, still He is\n\nnear to us. These are the. statements of Vedic literature. Asino duram\nvrajati sayiino yiiti sarvata[l. And, because He is always engaged in transcendental bliss, we cannot understand how He is enjoying His full opu­\n\nlence. We cannot see or understand with these material senses. Therefore\n\nin the Vedic language it is said that to understand Him our material mind\n\nand senses cannot act. But one who ha:s purified his mind and senses by\npracticing Kr�J}.a consciousness in devotional service can see Him con­\n\nstantly. It is confirmed in Brahma-samhitii that the devotee who has\n\ndeveloped love for the Supreme God can see Him always, without cessa­\n\ntion. And it is confirmed in Bhagavad-gitii ( 11.54) that He can be seen and\nunderstood only by devotional service. Bhaktyii tvananyayii sakya[l.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0680": "Bhagavad-glta A� It Is\n\n640\n\n[Ch. 13.\n\nTEXT 17\n\n� :q- \"{� Ft��f'ltt � � I\n'{Q� :q- �li\" �f� 3f4lfcri� :q- II t \\911\navibhaktam ca bhilte§u\nvibhaktam iva ca sthitam\nbhiita-bhartr ca taj jiieyam\n·\n\ngrasi§\"!\"U prabhavi§\"!\"U ca\n\navibhaktam-without division; ca-also; bhiite§u-in every living being;\nvibhaktam-divided; iva-as if; ca-also; sthitam-situated; bhuta-bhartr­\n\nmaintainer of all living entities; ca-also; tat-that; jiieyam-to be understood; grasi§ru-devours; p rabhavi§ru-develops; ca-also\n\n.\n\nTRANSLATION\nAlthough the Sitpersoul appears to be divided, He is never divided.. He is\nsituated as one. Although He is the maintainer of every living entity, it is\nto be understood that He devours and develops all.\nPURPORT\nThe Lord is situated in everyone's heart as the Supersoul. Does that\n\nmean that He has become divided? No. Actually, He is one. The example\n\nis given of the sun: the sun, at the meridian, is situated in his place. But if\none goes for five thousand miles in all directions and asks, \"Where is the\nsun?\" everyone will say that it is shining on his head. In the Vedic literature this example is given to show that although He is undivided, He is\n\nsituated as if divided. Also it is said in Vedic literature that one Vigm is\npresent everywhere by His omnipotence, just as the sun appears in many\nplaces to many persons. And the Supreme Lord, although the maintainer\n\nof every living entity, devours everything at the time of annihilation. This\nwas confirmed in the Eleventh Chapter when the Lord said that He has\ncome to devour all the warriors assembled at Kuruk�etra. He also mentions\n\nthat in th� form of time He devours also. He is the annihilator, the killer\nof all. When there is creation, He develops all from their original state, and\nat the time of annihilation He devours them. The Vedic hymns confirm\nthe fact that He is the origin of all living entities and the rest of all. After\n\nI.\n\n\"f\n\nJ\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0681": "Text 18]\n\n641\n\nNature, the Enjoyer, and Consciousness\n\ncreation, everything rests in His omnipotence, and after annihilation, everything again returns to rest in Him. These are the confirmations of Vedic\nhymns. Yato vii imiini bhfitiini jiiyante yena jiitiini jivanti yat prayanty\n\nabhisamviSanti tad brahma tad vijifiiiisl1$Va. (Taittiriya Upani§ad, 3.1)\n\nTEXT 18\n\n�rnttrqfq ��l{Trn��n �tRr 1.\n�T;f �tf �r;r� � �� felf31'( llt�ll\njyoti§iim api taj jyotis\ntamasa� param ucyate\njniinam jneyarh jniina-gamyarh\nhrdi sarvasya vi§thitam\njyoti§iim-in all luminous objects; api- also; tat-that; jy;ot � - source of\nlight; tamasa�-of the darkness; param- beyond; ucyate-is said; jniina m\n\n­\n\nknowledge; jneyam-to be known; jniina-gamyam-to be approached by\nknowledge; h rdi- in the heart; sarvasya-of everyone; vi§ fhitam\n\n-\n\nsituated\n\n.\n\nTRANSLATION\nHe is the source of light in all luminous objects. He is beyond the\ndarkness of matter and is unmanifested. He is knowledge, He is the object\nof knowledge, and He is the goal of knowledge. He is situated in everyone's\nheart.\nPURPORT\n\nThe Supersoul, the Supreme Personality of Godhead, is the source of\nlight in all luminous objects like the sun, moon, stars, etc. In the Vedic\nliterature we find that in the spiritual kingdom there is no need of sun or\nmoon because the effulgence of the Supreme Lord is there. In the material\nworld that brahmajyot� the Lord's spiritual effulgence, is covered by the\n\nmahat-tattva, the material elements; therefore in this material world we\nrequire the assistance of sun, moon, electricity, etc., for light. But in the\nspiritual world there is no need of such things. It is clearly stated in the\nVedic literature that because of His luminous effulgence, everything is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0682": "642\n\nBhagavad-gita\"As It Is\n\n[Ch. 13.\n\nilluminated. It is clear, therefore, that His situation is not in the material\nworld. He is situated ;jn the spil;itual world which is far, far away in the\n\nspiritual sky. That is also confirmed in the Vedic literature. Aditya-va17lam\n\ntamasal} parastiit. He is just like the sun, eternally luminous, but He is far,\n\nfar beyond the darkness of this material world. His knowledge is transcendental. The\n\nVedic literature confirms that Brahman is concentrated\n\ntranscend�n�al knowledge. To pne who is anxious to be transferred to\nthat spiritual world, knowledge is given by the Supreme Lord who is\nsituated in everyone's heart.\n\nOne Vedic mantra say s : tam ha devam iitma-buddhi-prakiisam mumuk§ur\n\nvai sara{wm aham prapadye. One must surrender unto the Supreme Per­\n\nsonality of·. Godhead if he at all wants liberation. As far as the goal of\nultimate knowledge is concerned, it is also confirmed in Vedic literature:\n\ntam eva viditviitimrtyum eti. \"Only by knowing You can one surpass the\nboundary of birth and death.\" He is situated in everyone's heart as the\nsupreme controller. The Supreme has legs and hands distributed everywhere, and this cannot be said of the individual soul. Therefore that there\nare two knowers of the field of activity, the individual soul and the\n\nSupersoul, must be admitted. One's hands and legs are distributed locally,\nbut Kn>Q.a's hands and leg� are distributed everywhere. This is confirmed\n\nin the Svetiisvatara Upani§ad: sarvasya prabhum isiinam sarvasya sara(lam\n\nbrhat. That Supreme Personality of Godhead, Supersoul, is the prabhu or\nmaster of all living entities; therefore He is the ultimate center of all living\nentities. So there is no denying the fact that the Supreme Supersoul and\n\ny\n\nthe individual soul are alwa s different.\n\nTEXT 19\n\n� i1i Q� ij\"R �� � �oor: I\n�� l£ijflijl� 'l�l€fl�q� ����II\niti k§etram tathii jiiiinam\n\njiieyam coktum samiisata'{l\n\nmad-bhakta etad vijiiiiya\n\nmad-bhiiviiyopapadyate\n\niti-thus; k§etram-field of activities (the body); tathii-also; jiiiinam­\n\nknowledge; j ii eyam-knowable; ca-also; uktam-describe; samiisata'{l-in\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0683": "Text 20)\n\nNature, the Enjoyer, and Consciousness\n\n643\n\nsummary; mat-bhakta�-My devotee; etat-all this; vij n iiya- after understanding; mat-bhiiviiya-My nature; upapadyat e- attains.\nTRANSLATION\n\nThus the field of activities [the body], knowledge, and the knowable\nhave been summarily described by Me. O nly My devotees can understand\nthis thoroughly and thus attain to My nature.\nPURPORT\n\nThe Lord has described in summary the body, knowledge and the\nknowable. This knowledge is of three things: the knower, the knowable\nand the process of knowing. Combined, these are called vijniinam, or the\nscience of knowledge. Perfect knowledge can be understood by the\nunalloyed devotees of the Lord directly. Others are unable to understand.\nThe monists say that at the ultimate stage these three items become one,\nbut the devotees do not accept this. Knowledge and development of\nknowledge mean understanding oneself in Kr�Q.a consciousness. We are\nbeing led by material consciousness, but as soon as we transfer all consciousness to Kr�Q.a's activities and realize that Kr�Q.a is everything, then\nwe attain real knowledge. In other words, knowledge is nothing but the\npreliminary stage of understanding devotional service perfectly.\n\nTEXT 20\n\n� �� � �� a-�rerftr I\nP.l:ur�� giJft� �3lif'�����oH\nprakrtirh puru§arh caiva\nviddhyaniidi ubhiiv api\nvikiiriirhs ca gurtiirhs caiva\nviddhi prakrti-sambhaviin\np rak rtim-material nature; puru§ am -living entities; ca-also; eva-certainly; viddhi-must know; aniidi-without beginning; ubhau-both; api- also;\n\nvikiirtin-transformation; ca-also; gurtiin-three modes of nature; ca-also;\neva-certainly; vid dhi-know; prakrti-material nature; sambhaviin-pro·\nduced of.\n\nI\n'\n\n\\I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0684": "644\n\nBhagavad-gita As It Is\n\n[Ch. 13.\n\nMaterial nature and the living entities should be understood to be\nbeginningless. Their transformations and the modes of matter are products\nof material nature.\nPURPORT\n\nBy this knowledge, the body, the field of activities and the knowers of\nthe body (both the individual soul and the Supersoul) can be known. The\nbody is the field of activity and is composed of material nature. It is the\nindividual soul which is embodied. Enjoying the activities of the body is\nthe puru§a, or the living entity. He is one knower, and the other is the\nSupersoul. Of course, it is to be understood that both the Supersoul and\nthe individual entity are different manifestations of the Supreme Personality of Godhead. The living entity is in the category of His energy, and\nthe Supersoul is in the category of His personal expansion.\n\nBoth material nature and the living entity are eternal. That is to say\n\nthat they existed before the creation. The material manifestation is from\nthe energy of the Supreme Lord and so also are the living entities, but\n\nthey are of the superior energy. Both of them existed before this cosmos\nwas manifested. Material nature was absorbed in the Supreme Personality\nof Godhead, Maha-Vi�I]U, and when it was required, it was manifested by\n\nthe agency of mahat-tattva. Similarly, the living entities are also in Him,\n\nI,\n\nand because they are conditioned, they are adverse to serving the Supreme\n\nLord. Thus they are not allowed to enter into the spiritual sky. After the\n\nwinding up of material nature, these living entities are again given a chance\nto act in the material world and prepare themselves to enter into the\n\nspiritual world. That is the mystery of this material creation. Actual_ly the\n\nliving entity is originally the spiritual part and parcel of the Supreme\nLord, but due to his rebellious nature, he is conditioned within material\nnature. It really does not matter how these living entities or superior\nentities of the Supreme Lord have come in contact with material nature.\n\nThe Supreme Personality of Godhead knows, however, how and why this\nactually took place. In the scriptures the Lord says that those attracted by\nthis material nature are undergoing a hard struggle for existence. But we\n\nshould know it with certainty from the descriptions of these few verses\n\nthat all the transformations and influences of material nature by the three\n\nJ\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0685": "Text 21]\n\nNature, the Enjoyer, and Consciousness\n\n645\n\nmodes are also productions of material nature. All transformations and\nvariety in respect to living entities are due to the body. As far as spirit is\nconcerned, living entities are all the same.\n\nTEXT 21\n\n��� Efii(Oief.� U!: !l;iltl�\"\"'� I\n��'f: ���R�t;rf �� �f!�\"\"'tt� ����II\n�\" \"\n\n\"\n\nkiirya-kiirara-kartrtve\nhetufl prakrtir ucyate\npuru�afl sukha-duflkhiiniim\nbhoktrtve hetur ucyate\nkii ry a- effect; kiirara-c ause; kartrtve-in the matter of creation; hetu[linstrument; prakrti[l -material nature; ucyate-is said to be; puru§a\"{l-the\nliving entities; sukha- happiness ; du[lkhiiniim-of distresses; bhoktrtve-in\n\nenjoyment; hetuft - instrument; ucyate-is said to be.\n\nTRANSLATION\nNature is said to be the cause of all material activities and effects,\nwhereas the living entity is the cause of the various sufferings and enjoyments in this world.\nPURPORT\nThe different manifestations of body and senses among the living entities\nare due to material nature. There are 8,400,000 different species of life,\nand these varieties are the creation of the material nature. They arise from\n\nI\n'\n\nL\n\nthe different sensual pleasures of the living entity, who thus desires to live\nin this body or that. When he is put into different bodies, he enjoys different kinds of happiness and distress. His material happiness and distress\nare due to his body, and not to himself as he is. In his original state there\nis no doubt of enjoyment; therefore that is his real state. Because of the\ndesire to lord it over material nature, he is in the material world. In the\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0686": "646\n\nBhagavad-gita As It Is\n\n[Ch. 13\n\nspiritual world there is no such thing. The spiritual world is pure, but in the\nmaterial world everyone is struggling hard to acquire victims who present\ndifferent pleasures to the body. It might be more clear to state that this\nbody is the effect of the senses. The senses are instruments for gratifying\ndesire. Now, the sum total-body and instrument senses-are offered by\nmaterial nature, and, as will be clear in the next verse, the living entity is\nblessed or damned with circumstances according to his past desire and\nactivity. According to one's desires and activities, material nature places\none in various residential quarters. The being himself is the cause of his\nattaining such residential quarters and his attendant enjoyment or suffering. Once placed in some particular kind of body, he comes under the\ncontrol of nature because the body, being matter, acts according to the\nlaws of nature. At that time, the living entity has no power to change that\nlaw. Suppose an entity is put into the body of a dog. As soon as he is put\ninto the body of a dog, he must act like a dog. He cannot act otherwise.\nAnd if the living entity is put into the body of a hog, then he is forced to\neat stool and act like a hog. Similarly, if the living entity is put into the\nbody of a demigod, he must act according to his body. This is the law of\nnature. But in all circumstances, the Supersoul is with the individual soul.\nThat is explained in the Vedas as follows: dvii suparrii sayujii sakhiiyii. The\nSupreme Lord is so kind upon the living entity that He always accompanies\nthe individual soul and in all circumstances is present as the Supersoul or\nParamatma.\n\nTEXT 22\n\n�\": �� � 'ft 3l'i'Rr�rryur� 1\n�� �omits� �mfit:str'fij u��ll\npuru§a� prakrti-stho hi\nbhunkte prakrti-jiin guriin\nkiiraram gu!la-smigo 'sya\n\nI,\n\n'l\n\nsad-asad-yoni-janmasu\n\npuru§a�-the living entity; prak rti-stha�-be ing situated in the material\nenergy; hi-certainly; b hunkte-enjoys; p ra k rti-jiin-produced by the material\n\nnature;\n\ngu r iin-modes\n\nof nature; kiiraram-cause; gura -sangafl,\n\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0687": "Text 22]\n\nNature, the Enjoyer, and Consciousness\n\n647\n\nassociation with the modes of nature; asya-of the living entity; sat-asatgood and bad; yoni-species of life; janmasu\n\n-\n\nbirth.\n\nTRANSLATION\n\nThe living entity in material nature thus follows the ways of life,\nenjoying the three modes of nature. This is due to his association with\nthat material nature. Thus he meets with good and evil amongst various\nspecies.\nPURPORT\n\nThis verse is very important for an understanding of how the living\nentities transmigrate from one body to another. It is explained in the\nSecond Chapter that the living entity is transmigrating from one body to\nanother j ust as one changes dress. This change of dress is due to his attachment to material existence. As long as he is captivated by this false manifestation, he has to continue transmigrating from one body to another. Due\nto his desire to lord it over material nature, he is put into such undesirable\ncircumstances. Under the influence of material desire, the entity is born\nsometimes as a demigod, sometimes as a man, sometimes as a beast, as a\nbird, as a worm, as an aquatic, as a saintly man, as a bug. This is going on.\nAnd in all cases the living entity thinks himself to be the master of his\ncircumstances, yet he is under the influence of material nature.\nHow he is put into such different bodies is explained here. It is due to\nassociation with the different modes of nature. One has to rise, therefore,\nabove the three material modes and become situated in the transcendental\nposition. That is called Kn;Q.a consciousness. Unless one is situated in Kn;Q.a\nconsciousness, his material consciousness will oblige him to transfer from\none body to another because he has material desires since time immemorial.\nBut he has to change that conception. That change can be effected only by\nhearing from authoritative sources. The best example is here: Arj una is\nhearing the science of God from Kn;Q.a. The living entity, if he submits to\nthis hearing process, will lose his long-cherished desire to dominate material\nnature, and gradually and proportionately, as he reduces his long desire to\ndominate, he comes to enj oy spiritual happiness. In a Vedic mantra it is\nsaid that as he becomes learned in association with the Supreme Personality\nof Godhead, he proportionately relishes his eternal blissful life.\n\nll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0688": "[Ch. 13 .\n\nBhagavad-gita As It Is\n\n648\n\nTEXT 23\n\n�\"'\n�qS(ei�'I QT � +«fT� +il�l\nif��: I\n...... :-.m �� �sm.=�tt: lR: ������\n...\n\n..\n\nupadra§tiinumantii ca\nbhartii bhoktii mahesvara[lparamiitmeti ciipy ukto\ndehe'smin puru§a[l para[!,\n\nupadrU§ tii- overseer;\n\nanumantii-permitter;\n\nca- also;\n\nbhartii- master;\n\nbhoktii-supreme enjoyer; mahesvara[l-the Supreme Lord; paramiitmiiSupersoul; iti-also; ca- and; api ukta[l-is said; dehe-in this body; asminthis; puru§a[l-enjoyer; para[!,- transcendental.\nTRANSLATION\nYet in this body there is another, a transcendental enjoyer who is the\nLord, the supreme proprietor, who exists as the overseer and permitter,\nand who is known as the Supersoul.\nPURPORT\nIt is stated here that the Supersoul, who is always with the individual\nsoul, is the representation of the Supreme Lord. He is not an ordinary\nliving entity. Because the monist philosophers take the knower of the body\nto be one, they think that there is no difference between the Supersoul and\nthe individual soul. To clarify this, the Lord says that He is the representation of Paramatma in every body. He is different from the individual soul;\nHe is para[!,, transcendental. The individual soul enjoys the activities of a\n\nlr\n\nil\n\n,.!\n\nparticular field, but the Supersoul is present not as finite enjoyer nor as\none taking part in bodily activities, but as the witness, overseer, permitter\nand supreme enjoyer. His name is Paramatma, not iitmii, and He is transcendental. It is distinctly clear that the iitmii and Paramatma are different.\nThe Supersoul, the Paramatma, has legs and hands everywhere, but the\nindividual soul does not. And because He is the Supreme Lord, He is present\nwithin to sanction the individual soul's desiring material enjoyment. Without the sanction of the Supreme Soul, the individual soul cannot do anything. The individual is bhakta or the sustained, and He is bhukta or the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0689": "649\n\nNature, the Enjoyer, and Consciousness\n\nText 24)\n\nmaintainer. There are innumerable living entities, and He is staying in them\nas a friend.\nThe fact is that individual living entities are eternally part and parcel of\nthe Supreme Lord, and both of them are very intimately related as friends.\nBut the living entity has the tendency to reject the sanction of the Supreme\nLord and act independently in an attempt to dominate the supreme nature,\nand because he has this tendency, he is called the marginal energy of the\nSupreme Lord. The living entity can be situated either in the material\nenergy or the spiritual energy. As long as he is conditioned by the material\nenergy, the Supreme Lord, as his friend, the Supersoul, stays with him\njust to get him to return to the spiritual energy. The Lord is always eager\nto take him back to the spiritual energy, but due to his minute independence, the individual entity is continually rejecting the association of spiritual light. This misuse of independence is the cause of his material strife in\nthe conditioned nature. The Lord, therefore, is always giving instruction\nfrom within and from without. From without He gives instructions as\nstated in Bhagavad-gitii, and from within He tries to convince him that his\nactivities in the material field are not conducive to real happiness. \"Just\ngive it up and turn your faith toward Me. Then you will be happy,\" He\nsays. Thus the intelligent person who places his faith in the Paramatma or\nthe Supreme Personality of Godhead begins to advance toward a blissful\neternal life of knowledge.\n\nTEXT 24\n\n��R �� Wliffl' ��:�I\n�� ��sfq ;r � �S�\\&IIJ:lij 11�\\lll\n�\n\nya evam vetti purn§arh\nprakrtim ca gu£1-aifl saha\nsaroathii vartar_niino 'pi\nnasa bhiiyo'bhijiiyate\nyaft - anyone; eva m-thus; vetti-understands; purn§a m-the living entities; prakrtim -material nature; ca-and; gu£1-ai{l-modes of material\nnature; saha\n\n-\n\nwith; saroathii-by all means; varta m ii n aft\n\n-\n\nsituated; api­\n\nin spite of; na-never;saft -he; bhiiya[t -again; abhijiiyate-takes his birth.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0690": "650\n\n[Ch. 13.\n\nBhagavad-gita As It Is\n\nTRANSLATION\nOne who understands this philosophy concerning material nature, the\nliving entity and the interaction of the modes of nature is sure to attain\nliberation. He will not take birth here again, regardless of his present\nposition.\nPURPORT\nClear understanding of material nature, the Supersoul, the individual\nsoul and their interrelation makes one eligible to become liberated and\nturn to the spiritual atmosphere without being forced to return to this\nmaterial nature_ This is the result of knowledge. The purpose of knowledge\nis to understand distinctly that the living entity has by chance fallen into\nthis material existence. By his personal endeavor in association with\nauthorities, saintly persons and a spiritual master, he has to understand\nhis position and then revert to spiritual consciousness or Kr��a consciousness by understanding Bhagavad-gitii as it is explained by the Personality of\nGodhead. Then it is certain that he will never come again into this material\n\n1\n\nexistence; he will be transferred into the spiritual world for a blissful eternal life of knowledge.\n\nTEXT 25\n\n�\"lfl�\"'w:+if;t q<:i4P<t �i\\l�+ilwt+il�+iwtl I\n� iji�Wi � ��)tr;r � 11�'-\\11\ndhyiineniitmani pasyanti\nkecid iitmiinam iitmanii\nanye siinkhyena yogena\nkarma-yogena ciipare\ndhyiinena-by\n\nmeditation;\n\niitmani-self;\n\npa5yanti-see;\n\nii tmiinam- Supersoul; iitmanii- by the mind; any e\n\n-\n\nkecit-one ;\n\nothers ; siinkhyena-by\n\nphilosophical discussion; yogena-by the yoga system; karma-yogena-by\n\nI\n\nl\n\nactivities without fruitive desire; ca-also; apare-others.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0691": "Text 26]\n\nNature, the Enjoyer, and Consciousness\n\n651\n\nTRANSLATION\nThat Supersoul is perceived by some through meditation, by some\nthrough the cultivation of knowledge, and by others through working\nwithout fruitive desire.\nPURPORT\n\nj\n\nThe Lord informs Ar una that the conditioned soul can be divided into\ntwo classes as far as man's search for self-realization is concerned. Those\nwho are atheists, agnostics and skeptics are beyond the sense of spiritual\nunderstanding. But there are others who are faithful in their understanding\nof spiritual life, and they are called workers who have renounced fruitive\nresults. Those who always try to establish the doctrine of monism are also\ncounted among the atheists and agnostics. In other words, only the devotees of the Supreme Personality of Godhead are really capable of spiritual\nunderstanding because they understand that beyond this material nature\nthere is the spiritual world and the Supreme Personality of Godhead who\nis expanded as the Paramatma, the Supersoul in everyone, the all-pervading\nGodhead. Of course there are those who try to understand the Supreme\nAbsolute Truth by cultivation of knowledge, and they can be counted in\nthe second class. The atheistic philosophers analyze this material world\ninto twenty-four elements, and they place the individual soul as the twentyfifth item. When they are able to understand the nature of the individual\nsoul to be transcendental to the material elements, they are able to understand also that above the individual soul there is the Supreme Personality\nof Godhead. He is the twenty-sixth element. Thus gradually they also come\nto the standard of devoti9nal service in Kr�IJ.a consciousness. Those who\nwork without fruitive results are also perfect in their attitude. They are\ngiven a chance to advance to the platform of devotional service in Kr�IJ.a\nconsciousness. Here it is stated that there are some people who are pure in\nconsciousness and who try to find out the Supersoul by meditation, and\nwhen they discover the Supersoul within themselves, they become transcendentally situated. Similarly, there are others who also try to understand\nthe Supreme Soul by cultivation of knowledge, and there are others who\ncultivate the hatha-yoga system and who try to satisfy the Supreme Per­\n\nsonality of Godhead by childish activities.\nTEXT 26\n\"'\n\n\"'\n\n\"'\n\n3{;:� �qq��: �\\E(j,rq +� �l'«Q I\n�\n\nijsfq �lRfij\"� � �Rfq(IIOIOIU II����\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0692": "'\n\n652\n\nBhagavad-glta As It Is\n\n[Ch. 13.\n\nanye tv evam ajiinanta�\nsrutviinyebhya upiisate\nte 'pi ciititaranty eva\nmrtyurh sruti-pariiya!'-ii�\nanye-others; tu-but; evam -this; ajiinanta�-without spiritual knowfrom others; up asate-begin to\nworship; te-they; api-also; ca-and; atitaranti-transcend; eva-certainly;\nmrtyum-the path of death; sru ti-pariiyara� -inclined to the process of\n\nledge; srutva-by hearing; any ebhya�\n\n-\n\nhearing.\n\nTRANSLATION\nAgain there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from\nothers. Because of their tendency to hear from authorities, they also\ntranscend the path of birth and death.\nPURPORT\nThis verse is particularly applicable to modern soci�ty because in modern\nsociety there is practically no education in spiritual matters. Some of the\npeople may appear to be atheistic or agnostic or philosophical, but actuall\n\ny\n\nthere is no knowledge of philosophy. As for the common man, if he is a\ngood soul, then there is a chance for advancement by hearing. This hearing\nprocess is very important. Lord Caitanya, who preached Kr�J).a consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources, he can progress, especially, according to Lord Caitanya, if he hears the transcendental vibration\nHare Kn;J).a, Hare Kr�J).a, Kr�J).a Kr�J).a, Hare Hare/Hare Rama, Hare Rama,\n\nRama Ram a Hare Hare. It is stated, therefore, that all men should take\n,\n\nadvant age of hearing from realized souls and gradually become able to\nunderstand everything. The worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya has said that in this age no one needs\n\nto change his position, but one should give up the endeavor to understand\nthe Absolute Truth by speculative reasoning. One should learn to become\nthe servant of those who are in knowledge of the Supreme Lord. If one is\n·\n\nfortunate enough to take shelter of a pure devotee, hear from him about\nself-realization and follow in his footsteps, he will be gradually elevated to\nthe position of a pure devotee. In this verse particularly the process of\n\nI,\n\nt\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0693": "'\n\nText 27]\n\n.\n\nNature, the Enjoyer, and Consciousness\n\n653\n\nhearing is strongly recommended, and this is very appropriate. Although\nthe common man is often not as capable as so-called philosophers, faithful\nhearing from an authoritative person will help one transcend this material\nexistence and go hack to Godhead, hack to home.\n\nTEXT 27\n\n�lct�4'511�� ftffi� �ict(\\JI··'i( I\n\n�sr��·u�flfa lffir�-q ll����\nyiivat samjiiyate kincit\nsattvam sthiivara-jangamam\nk§etra-k§etrajna-samyogiit\ntad viddhi bharatar§abha\nyiivat-whatever; samjiiyate-takes place; kifi.cit anything; sattvam-\n\nexistence; sthiivara-not moving; jangamam-nioving; k§etra\n\n-\n\nthe body;\n\nk§etrajna-knower of the body; samyogiit union between; tat viddhi-\n\nyou must know it; bharata�abha-0 chief of the Bhiiratas.\nTRANSLATION\n\n0 chief of the Bhiiratas, whatever you see in existence, both moving\nand unmoving, is only the combination of the field of activities and the\nknower of the field.\nPURPORT\nBoth material nature and the living entity, which were existing before\nthe cn:!ttion of the cosmos, are explained in this verse. Whatever is created\nis hut a combination of the living entity and material nature. There are\nmany manifestations like trees, mountains and hills, which are not moving,\nand there are many existences which are moving, and all of them are hut\ncombinations of material nature and superior nature, the living entity.\nWithout the touch of the superior nature, the living entity, nothing can\ngrow. Therefore the relationship between matter and nature is eternally\ngoing on, and this combination is effected by the Supreme Lord; therefore\nHe is the controller of both the superior and inferior natures. The m ater ial\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0694": "654\n\n[Ch. 13\n\nBh aga v ad glta As It Is\n-\n\nnature is created by Him, and the superior nature is placed in this material\nnature, and thus all these activities and manifestations take place.\n\nTEXT 28\n\nri ri! �! � �Sict� I\nfct���: qt�qRf q� ����11\nsamarh saroe�u bhiite§U\nt�thantarh paramesvaram\nvinasyatsv avinasyantarh\nya� pasyati sa pasyati\nsamam-equally; saroe§ u-in all; bh u te§u-living entities; ti§thantamresiding; param esva ram-the Supersoul; vinasyatsu-in the destructible;\navi na8yan tam-not destroyed; ya�-anyone; p a8yati-see; sa�- he; pasyati\n-actually sees.\n\nTRANSLATION\nOne who sees the Supersoul accompanying the individual soul in all\nbodies and who understands that neither the soul nor the Supersoul is\never destroyed, actually sees.\nPURPORT\nAnyone who can see three things-the body, the proprietor of the body,\nor individual soul, and the friend of the individual soul, combined together\nby good association-is actually in knowledge. Those who are not associated with the soul's friend are ignorant; they simply see the body, and\nwhen the body is destroyed they think that everything is finished, but\nactually it is not so. After the destruction of the body, both the soul and\nthe Supersoul exist, and they go on eternally in many various moving and\nunmoving forms. The Sanskrit word paramesvaram is sometimes translated\nas the individual soul because the soul is the master of the body, and after\nthe destruction of the body he transfers to another form. In that way he is\nmaster. But there are others who interpret this paramesvaram to be the\nSupersoul. In either case, both the Supersoul and the ind\n\ni,\"idual soul con-,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0695": "Text 30]\n\nNature, the Enjoyer, and Consciousness\n\n655.\n\ntinue. They are not destroyed. One who can see in this way can actually\nsee what is happening.\nTEXT 29\n\nri �m risr ('(��Rtiijtft� 1\nwr Rwt����+t\"fl�+tl� ij'ijf � \"«f � 11�'11\nsamam pasyan hi sarvatra\nsamavasthitam isvaram\nna hinasty iitmaniitmiinam\ntato yiiti pariim gatirh\nsamam-equally; pasyan-seeing; hi-certainly; sarvatra-everywhere;\nsamavasthitam-equally situated; iSvaram-Supersoul;na-does not; hinasti\n-degrade; iitmanii-by the mind; iitmiinam-the soul; tata� yati-then\nreaches; param-the transcendental; gatim-destination.\nTRANSLATION\nOne who sees the Supersoul in every living being and equal everywhere\ndoes not degrade himself by his mind. Thus he approaches the transcendental destination.\nPURPORT\nThe living entity, by accepting his material existence as just so much\nsuffering, can become situated in his spiritual existence. If one understands\nthat the Supreme is situated in His Paramatma manifestation everywhere,\nthat is, if one can see the presence of the Supreme Personality of Godhead\nin every living thing, he does not degrade himself, and he therefore gradual·\nly advances in the spiritual world. The mind is generally addicted to self­\n\ncentered processes; but when the mind turns to the Supersoul, one becomes\nadvanced in spiritual understanding.\nTEXT 30\n\nsrm :q �Ur �TurrR ��: I\n�: � q��+tl'1+t�tt � �trftr II'� oill\njl\n\nI\n\nI\n\n\\i\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0696": "656\n\nBhagavad-gita As It Is\n\n[Ch. 13.\n\nprakrtyaiva ca karmiirti\nkriyamiir-iini sarvasafl\nyafl pasyati tathiitmiinam ,\nakatiirarh sa pasyati\nprakrtyii-material nature; eva-certainly; ca-also; karmar-i-activities;\nkriyamiir-ani-engaged in performing; sarva§afi,-in all respects; yafl-anyone\nwho; pa§yati-sees; tathii-also; iitmiinam-himself; akartiiram-non-doer;\nsafl-he; pa§yati-sees'perfectly.\n\nII\n\nTRANSLATION\nOne who can see that all activities are performed by the body, which is\ncreated of material nature, and sees that the self does nothing, actually sees.\n\nf'\n\nPURPORT\n\nThis body is made by material nature under the direction of the Supersoul, and whatever activities are going on in respect to one's body are not\nhis doing. Whatever one is supposed to do, either for happiness or for distress, one is forced to do because of the bodily constitution. The self,\nhowever, is outside all these bodily activities. This body is given according\nto one's past desires. To fulfill desires, one is given the body, with which he\nacts accordingly. Practically speaking, the body is a machine, designed by\nthe Supreme Lord, to fulfill desires. Because of desires, one is put into\ndifficult circumstances to suffer or to enjoy. This transcendental vision of\nthe living entity, when developed, makes one separate from bodily activities. One who has such a vision is an actual seer.\n\nTEXT 31\n\nf\n\nw �%Fmetill!h�+4�q��fu 1\nijij ttcT :q f;mR ;m �ql;J� ij� n � � rr\nyadii bhiita-prthag-bhiivam\n\nJ\n\n),\n'\n\neka-stham anupasyati\ntata eva ca vistiirarh\nbrahma sampadyate tadii\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0697": "'\n\n1.\n\n,!I\n. il\n•\n\nNature, the Enjoyer, and Consciousness\n\nText 32]\n\n.\n\n657\n\nyada-when; bhuta-living entities; prthak-bhavam-separated entities;\neka-stham-situated in one; anupasyati-tries to see through authority;\ntata� eva-thereafter; ca-also;vistaram-expanded;brahma-the Absolute;\nsampadyate-attains;tada-at that time.\nTRANSLATION\nWhen a sensible man ceases to see different identities, which are due to\ndifferent material bodies, he attains to the Brahman conception. Thus he\nsees that beings are expanded everywhere.\nPURPORT\nWhen one can see that the various bodies of living entities arise due to\nthe different desires of the individual soul and do not actually belong to\nthe soul itself, one actually sees. In the material conception of life, we find\nsomeone a demigod, someone a human being, a dog, a cat, etc. This is\nmaterial vision, not actual vision. This material differentiation is due to a\nmaterial conception of life. After the destruCtion of the material body,\nthis spirit soul is one. The spirit soul, due to contact with material nature,\ngets different types of bodies. When one can see this, he attains spiritual\nvision; thus being freed from differentiations like man, animal, big, low,\netc., one becomes beautified in his consciousness and able to develop Kr�.r;ta\nconsciousness in his spiritual identity. How he then sees things will be\nexplained in the next verse.\n\nTEXT 32\n\n3l;nfa>�ellf.slgo1 �'4 1 �q(+U �+IItt+totftf: I\nA\nFi�sR �4' ;r �fu ;r f��·Qjij II'�� Jl\n\n:zo\n\nanaditvan nirgur-atvat\nparamiitmiiyam avyaya�\nsarira-stho 'pi kaunteya\nna karoti na lipyate\nanaditvat-due to eternity; nirgur-atvat-due to transcendental;parambeyond material nature; atma-spirit; ayam-this; av_yaya�-inexhaustble; sarira-stha�\n\napi-though dwelling in the body; kaunteya-0 son\n\nI\n.ri\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0698": "Bhagavad-gita A s It Is\n\n658\n\n[Ch. 13.\n\nof Kunti; na ka roti-never does anything; na lipyate-nor is he entangled.\n\nTRANSLATION\nThose with the vision of eternity can see that the soul is transcendental,\neternal, and beyond the modes of nature. Despite contact with the material\nbody, 0 Arjuna, the soul neither does anything nor is entangled.\nPURPORT\nA living entity appears to be born because of the birth of the material\nbody, but actually the living entity is eternal; he is not born, and in spite\nof his being situated in a material body, he is transcendental and eternal.\nThus he cannot be destroyed. By nature he is full of bliss. He does not\nengage himself in any material activities; therefore the activities performed\ndue to his contact with material bodies do not entangle him.\n\nTEXT 33\n\n� ��alij. �\nm�+� 1<(1� =rq\n·;()�Qtij.. I\n\n�SfliliRci«T � ij'� ;flq�� ������\nyathii saroa-gatam sauk§myiid\niikiisam nopalipyate\nsaroatriivasthito dehe\ntathiitmii nopalipyate\n\nyathii-as; saroa gatam-all-pervading; sauk§myiit-due to being subtle;\n-\n\n4kiisam-the\n\nsky;\n\nna-never;\n\nupalipyate-mixes; sarvat ra-everywhere;\n\navasthita[l-situated; dehe-in the body; tathii-such; iitmii-the self; nanever; upalipyate-mixes.\n\nTRANSLATION\nThe sky, due to its subtle nature, does not mix with anything, although\nit is all-pervading. Similarly, the soul, situated in Brahman vision, does not\nmix with the body, though situated in that body.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0699": "Text 34]\n\nNature, the Enjoyer, and Consciousness\n\n659\n\nPURPORT\nThe air enters into water, mud, stool and whatever else is there; still it\ndoes not mix with anything. Similarly, the living entity, even though situated in varieties of bodies, is aloof from them due to his subtle nature.\nTherefore it is impossible to see with the material eyes how the living\nentity is in contact with this body and how he is out of it after the destruction of the body. No one in science can ascertain this.\n\nTEXT 34\n\n�� SICfH�I4�6h: � e1Ehf44 �: I\n\n� i};ft Q� � Slilhi�4RI llmr ������\nyathii prakiisayaty eka�\nkrtsnam lokam imam ravi�\nk�etram k�etri tathii krtsnam\nprakiisayati bhiirata\nyathii-as; prakiiSayati-illuminates; eka�-one;' krtsnam-the whole; lokam-universe; imam-this; rav�-the sun; k§etram-this body; k§etri-the\nsoul; tathii-similarly; krtsnam-all; prakiisayati-illuminates; bhiirata-0\nson of Bharata.\nTRANSLATION\n\n0 son of Bharata, as the sun alone illuminates all this universe, so does\nthe living entity, one within the body, illuminate the entire body by\nconsciousness.\nPURPORT\nThere are various theories regarding consciousness. Here in Bhagavadgitii the example of the sun and the sunshine is given. As the sun is situated\nin one place, but is illuminating the whole universe, so a small particle of\nspirit soul, although situated in the heart of this body, is illuminating the\nwhole body by consciousness. Thus consciousness is the proof of the presence of the soul, as sunshine or light is the proof of the presence of the sun.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0700": "[Ch. 13.\n\nBhagavad-gita As It Is\n\n660\n\nWhen the soul is present in the body, there is consciousness all over the\nbody, and as soon as the soul has passed from the body, there is no more\nconsciousness. This can be easily understood by any intelligent man. Therefore consciousness is not a production of the combinations of matter. It is\nthe symptom of the living entity. The consciousness of the living entity,\nalthough qualitatively one with the supreme consciousness, is not supreme\nbecause the consciousness of one particular body does not share that of\nanother body. But the Supersoul, which is situated in all bodies as the\nfriend of the individual soul, is conscious of all bodies. That is the difference between supreme consciousness and individual consciousness.\n\nTEXT 35\n\n��5iij�(l!441�( �� I\n�ftrllrat � � fCl�Pij ij � 11 � � n\nk�etra-k�etrajfiayor evam\nantaram jfiiina-cak§U§ii\nbhiita-prakrti-mok§arh ca\nye vidur yiinti te param\nk§e tra- body; k§etrajfiayoft-of the proprietor of the body; evam­\n\nthat; a n ta ram- differen ce; jfiiina-cak§U§ii-by vision of knowledge; bhuta\n-living entity; prak rti- material nature; mok§am-liberation; ca-also;\nye-one\n\nwho;\n\nviduft-knows;\n\nyiinti- approaches;\n\nte- they;\n\nparam­\n\nSupreme.\n\nTRANSLATION\nOne who knowingly sees this difference between the body and the\nowner of the body and can understand the process of liberation from this\nbondage, also attains to the supreme goal.\nPURPORT\nThe purport of this Thirteenth Chapter is that one should know the\ndistinction between the body, the owner of the body, and the Supersoul.\n\nA fai thful person should at first ha�e some good association to hear of God\n\nt\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0701": "�·\n\nText 35]\n\nNature, the Enjoyer, and Consciousness\n\nlit \\\n\n661\n\nand thus gradually become enlightened. If one accepts a spiritual master,\n\nhe can learn to distinguish between matter and spirit, and that becomes\n\nthe steppingstone for further spiritual realization. A spiritual master teaches\n\nhis students to get free from the material concept of life by various instruc­\n\ntions. For instance, in Bhagavad-gitii we find Kr�IJ.a instructing Arjuna to\n\nfree him from materialistic considerations.\n\nOne can understand that this body is matter; it can be analyzed with its\n\ntwenty-four elements. That is the gross manifestation. And the subtle\nmanifestation is the mind and psychological effects. And the symptoms of\nlife are the interaction of these features. But over and above this, there is\nthe soul, and there is also the Supersoul. The soul and the Supersoul are\ntwo. This material world is working by the conjunction of the soul and\nthe twenty-four material elements. One who can see the constitution of\n\nthe whole material manifestation as this combination of the soul and mate­\n\nrial elements and also can see the situation of the Supreme Soul becomes\n\neligible for transfer to the spiritual world. These things are meant for\n\ncontemplation and for realization, and one should have a complete understanding of this chapter with the help of the spiritual master.\nThus end the Bhaktivedanta Purports to the Thirteenth Chapter of the\nSnmad-Bhagavad-gitli in the matter of Nature, the Enjoyer, and Consciousness.\n\n•I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0702": "CHAPTER FOURTEEN\n\nThe Three.Modes of Material Nature\nTEXT 1\n\n��•l€4i?J'4R .I\n� �: 3fCJ�\"1flftr �r.rl. ��*!\"*''�'{I\n�ql�'41 ��: � m ftd4\\11\\<t) ;rnr: II t II\n\n··\n\nsri bhagaviin uviica\n\npararh bhiiya� pravak§yiimi\njiiiiniiniirh jiiiinam uttamam\n\n!·\n\nI\n\nyaj jiiiitvii munaya� sarve\npqriirh siddhim ito gatii�\nsri bhagaviin uviica\n\n-\n\nthe Supreme Personality of Godhead said; param\n\n­\n\ntranscendental; bhiiya� - again ; pravak§yiimi-1 shall speak; j iiiin iiniim- o f\nall knowledge; j ii. iinam- knowledge; uttamam-the supreme; yat-which;\njiiiitvii-knowing; munay� - the sages; sarve-all; pariim - trans cende ntal;\ns iddhim\n\n-\n\np erfection; ita�-from this world ; gatii�- atta in\n663\n\n.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0703": "'\n\n664\n\nBhagavad-gita As It Is\n\n[Ch. 14 .\n\nTRANSLATION\nThe Blessed Lord said: Again I sh all declare to you this supreme wisdom,\nthe best of all knowledge, knowing which all the sages have attained to\nsupreme perfection:\nPURPORT\nFrom the Seventh Chapter to the end of the Twelfth Chapter, Sri Kr�r;ta\nin detail reveals the Absolute Truth, the Supreme Personality of Godhead.\nNow, the Lord Himself is further enlightening Arjuna. If one understands\nthis chapter through the process of philosophical speculation, he will come\nto an understanding of devotional service. In the Thirteenth Chapter, it\nwas clearly explained that by humbly developing knowledge one may\n\nI\n\npossibly be freed from material entanglement. It has also been explained\nthat it is due to association with the modes of nature that the living entity\nis entangled in this material world. Now, in this chapter, the Supreme\nPersonality explains what those modes of nature are, how they act, how\nthey bind and how they give liberation . The knowledge explained in\nthis chapter is proclaimed by the Supreme Lord to be superior to the\nknowledge given so far in other chapters. By understanding this knowledge,\nvarious great sages attain perfection and transfer to the spiritual world.\nThe Lord now explains the same knowledge in a better way. This knowledge is far, far superior to all other processes of knowledge thus far\nexplained, and knowing this many attain perfection. Thus it is expected\nthat one who understands this Fourteenth Chapter will attain perfection.\n\nTEXT 2\n\n� �tW1Uqn� � �P=__s._\nt\"�+i•••m: 1\n�sftf �1 q:su�� 3Wiit ;r Oll� ;q II � n\n•\n\n,...\n\n_\n\nidam jiiiinam upasritya\nmama sadharmyam agata�\nsarge'pi nopajayante\npralaye na vyathanti ca\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0704": "Text 2)\n\n665\n\nThe Three Modes of Material Nature\n\nidam-this; jniinam-knowledge; upiiSritya- taking shelter of; mama-My;\nsiidhannyam-nature; iigatii[t-attain; sarge api-even in the creation; na­\n\nnever;\n\nupajiiyante-comes\n\nin;\n\npralaye-in\n\nthe\n\nannihilation\n\nna-nor;\n\nvyathanti-disturbed; ca-also.\nTRANSLATION\nBy becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not\nhom at the time of creation nor disturbed at the time of dissolution.\n\nPURPORT\n\nAfter acquiring perfect transcendental knowledge, one acquires qualitative equality with the Supreme Personality of Godhead, becoming free\nfrom the repetition of birth and death. One does not, however, lose his\nidentity as an individual soul. It is understood from Vedic literature that\nthe liberated souls who have reached the transcendental planets of the\nspiritual sky always look to the lotus feet of the Supreme Lord, being\nengaged in His transcendental loving service. So, even after liberation, the\ndevotees do not lose their individual identities.\nGenerally, in the material world, whatever knowledge we get is contaminated by the three modes of material nature. But knowledge which is\nnot contaminated by the three modes of nature is called transcendental\nknowledge. As soon as one is situated in that transcendental knowledge,\nhe is on the same platform as that of the Supreme Person. Those who have\nno knowledge of the spiritual sky hold that after being freed from the\nmaterial activities of the material form, this spiritual identity becomes\nformless, without any variegatedness. However, just as there is material\nvariegatedness in this world, so, in the spiritual world, there is also variegatedness. Those in ignorance of this think that spiritual existence is\nopposed to material variety. But actually, in the spiritual sky, one attains\nspiritual form. There are spiritual activities, and the spiritual situation is\ncalled devotional life. That atmosphere is said to be uncontaminated, and\nthere one is equal in quality with the Supreme Lord. To obtain such knowledge, one must develop all the spiritual qualities. One who thus develops\nthe spiritual qualities is not affected either by the creation or the destruction of the material world.\n\nf'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0705": "Bh agava d-gita As It Is\n\n666\n\n[Ch. 14\n\nTEXT 3\n��\n\nlfll' ������ Ql�;tt ll �1+4(( I\n�\n\n•('\n\nif�: ��\"{Qm Q\"m �crftr lll� 11 � 11\nmama yonir mahad-brahma\ntasmin garbham dadhiimy aham\nsambhava� saroa-bhiitiiniim\ntato bhavati bhiirata\n\nmama-My; yon*-source of birth; mahat-the total material existence;\nbrahma\n\n-\n\nsupreme; tasmin- in that; ga rbham-pregnancy ; dadhiimi-create;\n\naham-1; sambhava�-possibility; saroa-bhiitiiniim-of all living entities;\ntata�-thereafter; bhavati-becomes; bhiirata-0 son of Bharata.\n\nTRANSLATION\nThe total material substance, called Brahman, is the source of birth,\nand it is that Brahman that I impregnate, making possible the births of all\nliving beings, 0 son of Bharata.\nPURPORT\nThis is an explanation of the world: everything that takes place is due\nto the combination of k§etra and k§etrajiia, the body and the spirit soul.\nThis combination of material nature and the living entity is made possible\nby the Supreme God Himself. The mahat-tattva is the total cause of the\ntotal cosmic manifestation, and because in the total substance of the\nmaterial cause there are three modes of nature, it is sometimes called\nBrahman. The Supreme Personality impregnates that total substance, and\nthus innumerable universes become possible. This total material substance, the mahat-tattva, is described as Brahman in the Vedic literature:\n\ntasmiid etad brahma niima-riipam annam ca jiiyate. Into that Brahman the\nseeds of the living entities are impregnated by the Supreme Person. The\n\ngi\n\ntwenty-four elements, be nning from earth, water, fire and air, are all\nmaterial energy, called Mahii-brahman, or the great Brahman, the material\nnature. As is explained in the Seventh Chapter, beyond this there is\nanother, superior nature-the living entity. In material nature the superior\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0706": "-�-\n\nText4]\n\n.···)·\\\n\nThe Three Modes of Material Nature\n\n667.\n\nnature is mixed by the will of the Supreme Personality of Godhead, and\nthereafter all living entities are born of this material nature.\nThe scorpion lays its eggs in piles of rice, and sometimes it is said that\nthe scorpion is born out of rice. But the rice is not the cause of the scorpion. Actually, the eggs were laid by the mother. Similarly, material\nnature is not the cause of the birth of the living entities. The seed is given\nby the Supreme Personality of Godhead, and they only seem to come out\nas products of material nature. Thus every living entity, according to his\npast activities, has a different body, created by this material nature, and\nthe entity can enjoy or suffer according to his past deeds. The Lord is the\ncause of all the manifestations of living entities in this material world.\n\nTEXT4\n\nm)fir! Ehl {lil ��: �� �: I\n�fTij\"f q �� m�: ftfqT II �.II\n..\n\n..\n\nsaroa-yoni§u kaunteya\nmiirtayaft sambhavanti yiift\ntiisiirh brahma mahad yonir\naharh bija-pradaft pita\nsaroa-yoni§u-in all species of life; kaunteya-0 son of Kunti; miirtayafl\n-forms; sambhavanti-as they appear; yiifl-which; tiisiim-all of them;\n\nbrahma- supreme; mahat yonift - the source of birth in the material\nsubstance; aham- Myself; bija-p radaft- seed giving ; pita- father.\n-\n\nTRANSLATION\nIt should he understood that all species of life, 0 son of Kunti, are\nmade possible by birth in this material nature, and that I am the seedgiving father.\nPURPORT\nIn this verse it is clearly explained that the Supreme Personality of Godhead, Kr�IJ.a, is the original father of all living entities. The living entities\nare combinations of the material nature and the spiritual nature. Such\nliving entities are seen not only on this planet, but in every planet, even in\n\n�\nJ\n\n:1\n\n·,j·\n\n. .I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0707": ",.\n\n668\n\nBhagavad-gltii As It Is\n\n[Ch. 14\n\nthe highest where Brahma is situated. Everywhere there are living entities;\nwithin the earth there are living entities, even within water and within\nfire. All these appearances are due to the mother, material nature, and\nKr�l)a's seed-giving process. The purport is that the living entities, being\nimpregnated in the material world, come out and form at the time of\ncreation according to their past deeds.\n\nTEXT 5\n\n� Nt�t+t � gurr: ���ern 1\nl!o-.�\n� \"'\"'\n1'1':tliiPQ ll{lii{l{i) �{ ���� II� II\n\"' \"\n\nsattvarh rajas tama iti\ngu!liilt prakrti-sambhavii[l,\nnibadhnanti mahii-biiho\ndehe dehinam avyayam\nsattvam-mode of goodness; raja[l,-mode of passion; tama[l, -mode of\nignorance; iti-thus; guf'-ii[l,-qualities; p ra k rti-material nature; sambhavii[l,\n-produced of; nibadhnanti-does condition; mahii-biiho-0 mighty-armed\none; dehe-: in this body; dehinam-the living entity; avy ayam-eternal.\n\n'\n\nTRANSLATION\nMaterial nature consists of the three modes-goodness, passion and\nignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.\n\nPURPORT\n\nThe living entity, because he is transcendental, has nothing to do with\nthis material nature. Still, because he has become conditioned by the\nmaterial world, he is acting under the spell of the three modes of material\nnature. Because living entities have different kinds of bodies, in terms of\nthe different aspects of nature, they are induced to act according to that\n\nI·\n\nnature. This is the cause of the varieties of happiness and distress.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0708": "Text6]\n\nThe Three Modes of Material Nature\n\n669\n\nTEXT6\n\nq3f � f.\\'!t I�SI�T��'iil� I\n\nij�;r �mRr ��;r :qtWf� II � II\ntatra sattvam nirmalatviit\nprakiisakam aniimayam\n\n.'\n\nsukha-saftgena badhniiti\n\njniina-saftgena ciinagha\n\ntatra-thereafter; sattvam-mode of goodness; nirmalatviit-being purest\nin the material world; prakiisakam-illuminating; anlimayam-without any\nsinful reaction; sukha-happiness; saftgena-association; badhniiti-condi­\n\ntions; jniina-knowledge; saftgena-association; ca-also; anagha-0 sinless\none.\n\nTRANSLATION\n0 sinless one, the mode of goodness, being purer than the others, is\n\nilluminating, and it frees one from all sinful reactions. Those situated in\nthat mode develop knowledge, hut they become conditioned by the\nconcept of happiness.\nPURPORT\nThe living entities conditioned by material nature are of various types.\nOne is happy, another is very active, and another is helpless. All these\ntypes of psychological manifestations are causes of the entities' conditioned\nstatus in nature. How they are differently conditioned is explained in this\nsection of Bhagavad-gitii. The mode of goodness is first considered. The\neffect of developing the mode of goodness in the material world is that\none becomes wiser than those otherwise conditioned. A man in the mode\nof goodness is not so much affected by material miseries, and he has a\nsense of advancement in material knowledge. The representative type is the\nbriihmarw, who is supposed to he situated in the mode of goodness. This .\nsense of happiness is due to understanding that, in the mode of goodness,\none is more or less free from sinful reactions. Actually, in the Vedic\nliterature it is said that the mode of goodness means greater knowledge\nand a greater sense of happiness.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0709": "670\n\nBhagavad-gita As It Is\n\n[Ch. 14\n\nThe difficulty here is that when a living entity is situated in the mode\nof goodness, he becomes conditioned to feel that he is advanced in knowledge and is better than others. In this way he becomes conditioned. The\nbest examples are the scientist and philosopher: each is very proud of his\nknowledge, and because they generally improve their living conditions,\n··•\n\n_,\n\nthey feel a sort of material happiness. This sense of advanced happiness in\nconditioned life makes them bound by the mode of goodness of material\nnature. As such, they are attracted toward working in the mode of goodness, and, as long as they have an attraction for working in that way, they\nhave to take some type of body in the modes of nature. Thus there is no\nlikelihood of liberation, or of being transferred to the spiritual world.\nRepeatedly, one may become a philosopher, a scientist, or a poet, and,\nrepeatedly, become entangled in' the same disadvantages of birth and death.\nBut, due to the illusion of the material energy, one thinks that that sort\nof life is pleasant.\n\nTEXT 7\n\n�) U'Tmf� � �«�·«V:�'4� I\n�\nA. � '\"'\n{' '\"\\\n�\nij'l\"itii\"Nlt'J �� ij� �� ���� II \\9 II\n..\n\nrajo riigiitmakarh viddhi\ntnp.ii-sanga-samudbhavam\ntan nibadhniiti kaunteya\nkarma-sangena dehinam\nrajalf - mode of passion; riiga-ii t m akam- born of desire or lust; viddhi­\n\nf.\n\nknow; tr§�ii-hankering; saliga-association; samudbhavam- produced of;\n\ntat- that; nibadhniiti-is bound; kaunteya-0 son of Kunti; karma-sangena\nassociation with fruitive activity; dehinam-of the embodied.\nTRANSLATION\nThe mode of passion is born of unlimited desires and longings, 0 son\nof Kunti, and because of this one is bound to material fruitive activities.\nPURPORT\n\n[\n\n1\n!\nI\n\nI\nL\n\nThe mode of passion is characterized by the attraction between man and\nwoman. Woman has attraction for man, and man has attraction for woman.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0710": "Text 8)\n\nThe Three Modes of Material Nature\n\n671\n\nThis is called the mode of passion. And, when the mode of passion is\nincreased, one develops the hankering for material enjoyment. He wants\nto enjoy sense gratification. For sense gratification, a man in the mode of\npassion wants some honor in society, or in the nation, and he wants to have\na happy family, with nice children, wife, and house. These are the products\nof the mode of passion. As long as one is hankering after these things, he\nhas to work very hard. Therefore it is clearly stated here that he becomes\nassociated with the fruits of his activities and thus becomes bound by such\nactivities. In order to please his wife, children and society and to keep up\nhis prestige, one has to work. Therefore, the whole material world is more\nor less in the mode of passion. Modern civilization is considered to be\nadvanced in the standards of the mode of passion. Formerly, the advanced\ncondition was considered to be in the mode of goodness. If there is no\nliberation for those in the mode of goodness, what of those who are\nentangled in the mode of passion?\n\nTEXT 8\n.. m -=•\n\n�r.R fit{% �;j ���1{'1 Tl{_ I\n\n��A�f���t:m1r �ffil II �II\ntamas tv ajniina-jarh viddhi\nmohanarh saroa-dehiniim\npramiidiilasya-nidriibhis\ntan nibadhniiti bhiirata\ntama{t - mode of ignorance; tu-but; ajniina-jam- products of ignorance;\nviddhi- knowing; mohanam-delusion; saroa-dehiniim-of all embodied\nbeings; p ra miida- m a dness; iilasya- indolence; nidriibhi{t- sleep; tat-that;\n\nnibadhniiti-binds; bhiirata-0 son of Bharata.\nTRANSLATION\n0 son of Bharata, the mode of ignorance causes the delusion of all living\n\nentities. The result of this mode is madness, indolence and sleep, which\nhind the conditioned soul.\nPURPORT\nIn this verse the specific application of the word tu is very significant.\nThis means that the mode of ignorance is a very peculiar qualification of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0711": "672\n\nBhagavad-gita As It Is\n\n[Ch. 14\n\nthe embodied soul. This mode of ignorance is just the opposite of the\nmode of goodness. In the mode of goodness, by development of knowledge,\none can understand what is what, . but the mode of ignorance is just the\nopposite. Everyone under the spell of the mode of ignorance becomes\nmad, and a madman cannot understand what is what. Instead of making\nadvancement, one becomes degraded. The definition of the mode of\nignorance is stated in the Vedic literature: under the spell of ignorance,\none cannot understand the thing as it is. For example, everyone can see\nthat his grandfather has died, and therefore he will also die; man is\nmortal. The children that he conceives will also die. So death is sure. Still,\npeople are madly accumulating money and working very hard all day and\nnight, not caring for the eternal spirit. This is madness. In their madness,\nthey are very reluctant to make advancement in spiritual understanding.\nSuch people are very lazy. When they are invited to associate for spiritual\nunderstanding, they are not much interested. They are not even active like\nthe man who is controlled by the mode of passion. Thus another symptom\nof one embedded in the mode of ignorance is that he sleeps more than is\nrequired. Six hours of sleep is sufficient, but a man in the mode of\nignorance sleeps at least ten or twelve hours a day. Such a man appears to\nbe always dejected, and is addicted to intoxicants and sleeping. These are\nthe symptoms of a person conditioned by the mode of ignorance.\n\nTEXT9\n\n���m�:•llm('\n�Trn�Q�:��� 11�11\nsattvarh sukhe saiijayati\nraja� karma'{li bhiirata\njiiiinam iivrtya tu tama�\npramiide saiijayaty uta\nsattvam-mode of goodness; sukhe-in happiness; sa njayati- develops;\nraj�-mode of passion; karma'{li-fruits of activities; bhiirata-0 son of\nBharata; jiiiinam-knowledge; iivrtya-covering; tu-but; tama�-the mode\nof ignorance; pramiide-in madness; saiijayati-devel ops; uta-it is said.\n\nTRANSLATION\nThe mode of goodness conditions one to happiness, passion conditions\nhim to the fruits of action, and ignorance to madness.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0712": "Text 10]\n\nThe Three Modes of Material Nature\n\n673\n\nPURPORT\nA person in the mode of goodness is satisfied by his work or intellectual\npursuit, just as a philosopher, scientist, or educator may be engaged in a\n\n, I\n\nparticular field of knowledge and may be satisfied in that way. A man in\nthe modes of passion and goodness may be engaged in fruitive activity; he\nowns as much as he can and spends for good causes. Sometimes.he tries to\nopen hospitals, give to charity institutions, etc. These are the signs of one\nin the mode of passion. And the mode of ignorance covers knowledge. In\nthe mode of ignorance, whatever one does is neither good for him nor for\nanyone.\n\nTEXT 10\n\nLJLJW�� �· �1r � I\n�: �� �� �: �� ��� II,� oil\nrajas tamaS cizbhibhilya\nsattvam bhavati bhiirata\nrajafl sattvam tamas caiva\ntamafl sattvam rajas tathii\nruja[l- mode of passion; tamafl-mode of ignorance; ca-also; abhibhilya\n-also surpassing; sattvam-mode of goodness; bhavati- becomes prominent;\n\nbhiirata-0 son of Bharata; rajafl-mode of passion; sattvam-mode of\ngoodness; tamafl-mode of ignorance; ca-also; eva-like that; tamafl-mode\nof ignorance; sattvam-mode of goodness; raja[l-mode of passion; t.athiias in this.\n\nTRANSLATION\nSometimes the mode of passion becomes prominent, defeating the mode\nof goodness; 0 son of Bharata. And sometimes the mode of goodness\ndefeats passion, and at other times the mode of ignorance defeats goodness\nand passion. In this way there is always competition for supremacy.\nPURPORT\nWhen the mode of passion is prominent, the modes of goodness and\nignorance are defeated. When the mode of goodness is prominent, passion\n\n·i\n\n,.j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0713": "674\n\n[Ch. 14\n\nBhagavad-glta As It Is\n\nand ignorance are defeated. And, when the mode of ignorance is prominent, passion and goodness are defeated. This competition is always going\non. Therefore, one who is actually intent on advancing in Kr��a consciousness has to transcend these three modes. The prominence of some certain\nmode of nature is manifested in one's dealings, in his activities, in eating,\netc. All this will be explained in later chapters. But if one wants, he can\ndevelop, by practice, the mode of goodness and thus defeat the modes of\nignorance and passion. One can similarly develop the mode of passion and\n·\n\ndefeat goodness and ignorance. Or, one can develop the mode of ignorance\nand defeat goodness and passion. Although there are these three modes of\nmaterial nature, if one is determined, he can be blessed by the mode of\ngoodness, and, by transcending the mode of goodness, he can be situated\nin pure goodness, which is called the viisudeva state, a state in which one\ncan understand the science of God. By the manifestation of particular\nactivities, it can be understood in what mode of nature one is situated.\n\nTEXT 11\n\n(iq4\\j(!! �s� stiil� a-�ij- I\n� �� � � (1'61 fll�� II t t ll\n..\n\nsaroa-dviire§u dehe 'smin\nprakiisa upajiiyate\njiiiinam yadii tadii vidyiid\nvivrddham sattvam iti uta\nsaroa-dviire§u-all the gates; dehe asmi n- in\n\nthis\n\nbody; prakasa{l­\n\nquality of illumination; upajiiyate- develops; jfiiinam- knowledge; yadiiwhen; tadii-at that time; vidyiit- must know; vivrddham- increased;\nsattvam-mode of goodness; iti-thus; u ta-said.\n\nTRANSLATION\nThe manifestations of the mode of goodness can be experienced when\nall the gates of the body are illuminated by knowledge.\nPURPORT\nThere are nine gates in the body: two eyes, two ears, two nostrils, the\nmouth, the genital and the anus. In every gate, when the symptom of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0714": "�\n\nText 12)\n\nThe Three.Modes of Material Nature\n\n675\n\ngoodness is illuminated, it should be understood that one has developed\nthe mode of goodness. In the mode of goodness, one can see things in the\nright position, one can hear things in the right position, and one can taste\nthings in the right position. One becomes cleansed inside and outside. In\nevery gate there is development of the symptoms of happiness, and that is\nthe position of goodness.\n\nTEXT 12\n\nlobha[l, pravrttir iirambha[l,\nkarmar-iim asama[l, sprhii\nrajasy etiini jiiyante\nvivrddhe bharatar§abha\nlobha[l,-greed; pravrtti[l,-hankering; iirambha[l,-endeavor; karmar-iimof activities; a§ama[J,-uncontrollable; sprhii-desire; rajasi-in the mode of\npassion; etiini-all this; jiiyante-develop; vivrddhe-when there is excess;\nbharatar§abha-0 chief of the descendants of Bharata.\nTRANSLATION\n0 chief of the Bharatas, when there is an increase in the mode of passion,\n\nthe symptoms of great attachment, uncontrollable desire, hankering, and\nintense endeavor develop.\nPURPORT\n\nOne in the mode of passion is never satisfied with the position he has\nalready acquired; he hankers to increase his position. If he wants to construct a residential house, he tries his best to have a palatial house, as if\nhe would be able to reside in that house eternally. And he develops a great\nhankering for sense gratification. There is no end to sense gratification. He\nalways wants to remain with his family and in his house and to continue\nthe process of sense gratification. There is no cessation of this. All these\nsymptoms should be understood as characteristic of the mode of passion.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0715": ",.\n\n'\n\n\\\n\n'\n\n(Ch. 14 .\n\nBh agavad glta As It Is\n\n676\n\n'\n\n-\n\nTEXT 13\n\n�SICfH�its!f� � � � � I\n....til � .:sm_::. m� f+£Wi i\\\"f II'��JI\n...\n\n..\n\naprakaso 'pravrttiS ca\npramiido moha eva ca\ntamasy etani jayante\nvivrddhe kurn-nandana\naprakasa�-darkness; apravrtti[t-inactivity; ca-and; pramada[l-madness; moha�-illusion; eva-certainly; ca-also; tamasi-of the mode of\nignorance;\n\netani-these;\n\njayante-are\n\nmanifested;\n\nvivrddhe-is\n\ndevel­\n\noped; kurn-nandana-0 son of Kuru.\n\nTRANSLATION\n0 son of Kuru, when there is an increase in the mode of ignorance,\n\nmadness, illusion, inertia and darkness are manifested.\nPURPORT\n\nWhen there is no illumination, knowledge is absent. One in the mode of\nignorance does not work by a regulative principle; he wants to act whimsically for no purpose. Even though he has the capacity to work, he makes\n·no endeavor. This is called illusion. Although consciousness is going on,\nlife is inactive. These are the symptoms of one in the mode of ignorance.\n\nTEXT 14\n\n���m���ftt-�1\ns:A:s ..P-.:sl ::ri:us 11-1\n\n1\n\n11�11»1;. llt\\111\n\nyada sattve pravrddhe tu\npralayam yati deha-bhrt\n\n1,\n\ntadottama-vidam lokan\namalan pratipadyate\n\n\\\n\n�\n\n.I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0716": "Text 15]\n\nThe Three Modes of Material Nature\n\n677\n\nyada;;--when; sattve-mode of goodness;pravrddhe-in development; tubut; pralayam-dissolution; yati-goes; deha-bhrt-embodied;lada-at that\ntime; uttama-vidam-of the great sages; lokan-the planets; amalan-pure;\npratipadyate-attains.\nTRANSLATION\nWhen one dies in the mode of goodness, he attains to the pure higher\nplanets.\nPURPORT\nOne in goodness attains higher planetary systems, like Brahmaloka or\nJanaloka, and there enjoys godly happiness. The word amalan is significant; it means free from the modes of passion and ignorance. There are\nimpurities in the material world, but the mode of goodness is the purest\nform of existence in the material world. There are different kinds of\nplanets for different kinds of living entities. Those who die in the mode of\ngoodness are elevated to the planets where great sages and great devotees\nlive.\nTEXT 15\n\n� � 11'm Eh�(1il·! � I\n�� stJ\\wt((t'f« �Tfir! �����II\nrajasi pralayam gatva\nkarma-santNu jayate\ntatha pralinas tamasi\nmupha-yoni§u jayate\nrajasi-in passion;pralayam-dissolution;gatva-attaining; karma-santNu\n-in the association of fruitive activities; jayate-takes birth; tathii-thereafter; pralinafl-being dissolved; tamasi-in ignorance; miipha-animal;\nyoni§u-species;jayate-take birth.\nTRANSLATION\nWhen one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when he dies in the mode of ignorance, he\ntakes birth in the animal kingdom.\n,,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0717": "Bh agavad glta As It Is\n\n678\n\n-\n\n[Ch. 14 .\n\nPURPORT\n\nSome people have the impression that when the soul reaches the plat­\n\nform of human life, it never goes down again. This is incorrect. According\nto this verse, if one develops the mode of ignorance, after his death he is\n\ndegraded to the animal form of life. From there one has to again elevate\nhimself, by evolutionary process, to come again to the human form of life.\n\nTherefore, those who are actually serious about human life should take to\n\nthe mode of goodness and in good association transcend the modes and\n\n- become situated in Kr�JJ.a consciousness. This is the aim of human life.\n\nOtherwise, there is no guarantee that the human being will again attain to\n\nthe human status.\n\nTEXT 16\n\n.: ���: ('II�� � �I\n\n(�('I�� �:�+tijl4 QlR{: � \"�'\"\nkarmar-afl sukrtasyiihu{l\n\nsiittvikarh nirmalam phalam\n\nrajasas tu phalarh du[lkham\n\najiiiinarh tamasa{l phalam\n\nkarmar-aft-of work; sukrtasya-in the mode of goodness; iihu[t-said;\n\nsiittvikam-mode of goodness; nirmalam-purified; phalam-result; rajasa{l\n\n-of the mode of passion; tu-but; phalam-result; du[lkham-misery;\n\najiiiinam-nonsense; tamasa[l-of the mode of ignorance;phalam-result.\nTRANSLATION\n\nBy acting in the mode of goodness, one becomes purified. Works done\nin the mode of passion result in distress, and actions performed in the mode\nof ignorance result in foolishness.\nPURPORT\n\nI\n\nBy pious activities in the mode of goodness one is purified; therefore\n\nthe sages, who are free from all illusion, are situated in happiness. Simi­\n\nlarly, activities in the mode of passion are simply miserable. Any activity\n\nfor material happiness is bound to be defeated. If, for example, one wants\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0718": "Text 16]\n\nThe Three Modes of Material Nature\n\n679\n\nto have a skyscraper, so much human misery has to he undergone before a\nbig skyscraper can he built. The financier has to take much trouble to earn\na mass of wealth, and those who are slaving to construct the building have\nto render physical toil. The miseries are there. Thus Bhagavad-gitii says that\nin any activity performed under the spell of the mode of passion, there is\ndefinitely great misery. There may he a little so-called mental happiness\"! have this house or this money\" -hut this is not actual happiness. As far\nas the mode of ignorance is concerned, the performer is without knowledge,\nand therefore all his activities result in present misery, and afterwards he\nwill go on toward animal life. Animal life is always miserable, although,\nunder the spell of the illusory energy, miiyii, the animals do not understand this. Slaughtering poor animals is also due to the mode of ignorance.\nThe animal killers do not know that in the future the animal will have a\nbody suitable to kill them. That is the law of nature. In human society,\nif one kills a man he has to he hanged. That is the law of the state. Because\nof ignorance, people do not perceive that there is a complete state controlled by the Supreme Lord. Every living creature is the son of the Supreme Lord, and He does not tolerate even an ant's being killed. One has\nto pay for it. So, indulgence in animal killing for the taste of the tongue is\nthe grossest kind of ignorance. A human being has no need to kill animals\nbecause God has supplied so many nice things. If one indulges in meateating anyway, it is to he understood that he is acting in ignorance and is\nmaking his future very dark. Of all kinds of animal killing, the killing of\ncows is most vicious because the cow gives us all kinds of pleasure by\nsupplying milk. Cow slaughter is an act of the grossest type of ignorance.\nIn the Vedic literature the words gobhi[l pripita-matsaram indicate that\none who, being fully satisfied by milk, is desirous of killing the cow, is in\nthe grossest ignorance. There is also a prayer in the Vedic literature that\nstates:\n\nnamo brahmapya-deviiya go-briihmapa-hitiiya ca\njagaddhitiiya kr§piiya govindiiya namo namaft.\n\"My Lord, You are the well-wisher of the cows and the briihmapas, and\nYou are the well-wisher of the entire human society and world.\" The purport is that special mention is given in that prayer for the protection of the\ncows and the briihmapas. Briihmapas are the symbol of spiritual education,\nand cows are the symbol of the most valuable food; these two living creatures, the briihmapas and the cows, must he given all protection-that is\nreal advancement of civilization. In modern human society, spiritual knowledge is neglected, and cow killing is encouraged. It is to he understood,\n\n•\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0719": "680\n\n�hagavad-g1ta As It Is\n\n[Ch. 14\n\nthen, that human society is advancing in the wrong direction and is clearing\nthe path to its own condemnation. A civilization which guides the citizens\nto become animals in their next lives is certainly not a human civilization.\nThe present human civilization is, of course, grossly misled by the modes\nof passion and ignorance. It is a very dangerous age, and all nations should\ntake care to provide the easiest process, Kr�Q.a consciousness, to save\nhumanity from the greatest danger.\n\nTEXT 17\n\n��*w:4\\$1 ��� � �Q) �ll' � :q I\n311{1dJ�lit � lffiftSijl..�tSf =i:l llt\\911\nsattviit saiijiiyate jiiiinam\nrajaso lobha eva ca\npramiida-mohau tamaso\nbhavato }iiiinam eva ca\nsattviit-from the mode of goodness; saiijiiyate-develops; Jnanamknowledge; rajasa[l-from the mode of passion; lobha[l-greed; evacertainly; ca-also;pramiida-madness; mohau-illusion; tamasa[l-from the\nmode of igiwrance; bhavata[l-develops; ajiiiinam-nonsense; eva-certainly;\nca-also.\nTRANSLATION\n\nFrom the mode of goodness, real knowledge develops; from the mode\nof passion, grief develops; and from the mode of ignorance, foolishness,\nmadness and illusion develop.\nPURPORT\nSince the present civilization is not very congenial to the living entities,\nKr�Q.a consciousness is recommended. Through Kr�Q.a consciousness, society\nwill develop the mode of goodness. When the mode of goodness is developed, people. will see things as they are. In the mode of ignorance, people\nare just like animals and cannot see things clearly. In the mode of ignorance,\nfor example, they do not see that by killing one animal they are taking a\nchance of being killed by the same animal in the next life. Because people\nhave no education in actual knowledge, they become irresponsible. To\nstop this irresponsibility, education for developing the mode of goodness\nof the people in general must be there. When they are actually educated in\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0720": "'\n\nI\n\nThe Three Modes of Material Nature\n\nText 18)\n\n681\n\nthe mode of goodness, they will become sober, in full knowledge of\nthings as they are. Then people will be happy and prosperous. Even if the\nmajority of the people aren't happy and prosperous, if a certain percentage\nof the population develops Kr�JJa consciousness and becomes situated in\nthe mode of goodness, then there is the possibility for peace and prosperity\nall over the world. Otherwise, if the world is devoted to the modes of\npassion and ignorance, there can be no peace or prosperity. In the mode of\npassion, people become greedy, and their hankering for sense enjoyment\nhas no limit. One can see that even if one has enough money and adequate\narrangement for sense gratification, there is neither happiness nor peace of\nmind. That is not possible because one is situated in the mode of passion.\nIf one wants happiness at all, his money will not help him; he has to elevate\nhimself to the mode of goodness by practicing Kr�JJa consciousness. One\nengaged in the mode of passion is not only mentally unhappy, but his profession and occupation are also very troublesome. He has to devise so many\nplans and schemes to acquire enough money to maintain his status quo.\nThis is all miserable. In the mode of ignorance, people become mad. Being\ndistressed by their circumstances, they take shelter of intoxication, and\nthus they sink further into ignorance. Their future in life is very dark.\n\nTEXT 18\n\n��if •14M �� ll'-� Rrnfr� mrm: 1\n�- 3NT •14RT <114t«H\n����II\n\n.SCI\n\nII iilii:J\n\n..\n\niirdhvarh gacchanti sattva-sthii\nmadhye ti§thanti riijasii[l\njaghanya-gu[La-vrtti-sthii\nadho gacchanti tiimasii�\niirdhvam-up wards; gacchanti- goes; sattva-sthii�-one who is situated in\n\nthe mode of goodness; madhye-in the middle; t �tha nti - dwell; riijasii�­\n\nthose who are situated in the mode of passion; jaghanya-abominable;\ngu[La-quality;\n\nvrtti-sthii� -occup ation;\n\ntiimasii� - p ersons in the mode of ignorance.\n\nadha� -down ;\n\ngacchanti-go;\n·\n\nTRANSLATION\nThose situated in the mode of goodness gradually go upward to the\nhigher planets; those in the mode of passion live on the earthly planets;\nand those in the mode of ignorance go down to the hellish worlds.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0721": "682\n\nBhagavad-glta As It Is\n\n[Ch. 14 .\n\nPURPORT\nIn this verse the results of actions in the three modes of nature are\nmore explicitly set forth. There is an upper planetary system, consisting of\nthe heavenly planets, where everyone is highly elevated. According to the\ndegree of development of the mode of goodness, the living entity can be\ntransferred to various planets in this system. The highest planet is Satyaloka, or Brahmaloka, where the prime person of this universe, Lord Brahmii,\nresides. We have seen already that we can hardly calculate the wondrous\ncondition of life in Brahmaloka, but the highest condition of life, the\nmode of goodness, can bring us to this.\nThe mode of passion is mixed. It is in the middle, between the modes of\ngoodness and ignorance. A person is not always pure, but even if he should\nbe purely in the mode of passion, he will simply remain on this earth as a\nking or a rich man. But because there are mixtures, one can also go down.\nPeople on this earth, in the modes of passion or ignorance, cannot forcibly\napproach the higher planets by machine. In the mode of passion, there is\nalso the chance of becoming mad in the next life.\nThe lowest quality, the mode of ignorance, is described here as abominable. The result of developing ignorance is very, very risky. It is the lowest\nquality in material nature. Beneath the human level there are eight million\nspecies of life: birds, beasts, reptiles, trees, etc., and, according to the\ndevelopment of the mode of ignorance, people are brought down to these\nabominable conditions. The word tiimasii� is very significant here. Tiimasii�\nindicates those who stay continually in the mode of ignorance without\nrising to a higher mode. Their future is very dark.\nThere is opportunity for men in the modes of ignorance and passion to\nbe elevated to the mode of goodness, and that system is called Kr�va consciousness. But one who does not take advantage of this opportunity\ncertainly will continue in the lower modes.\n\nTEXT 19\n....ri.-\n\nilR ���� +t£: �R � ��q�t4�« I\n•\n\n�\n\n•\n\n��� qt �fu�TttmsNtr� ������\nniinyarh gur-ebhya� kartiirarh\nyadii dra§{iinupasyati\n\nr\nr\nr\n\nl\n\nI\n\ntt -\n\ngur-ebhyas ca pararh vetti\nmad-bhiivarh so 'dhigacchati\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0722": "The Three Modes of Material Nature\n\nText 20]\n\n683.\n\nna-never; anyam-other than;gurebhya�-from the qualities; kartiiram\n-the performer; yadi -when; dra§tii anupaiyati-he who sees properly;\n.gurebhya� ca-from, the modes of nature; param-transcendental; vettiknow; mat-bhiivam-My spiritual nature; sa�-he;adhigacchati-is promoted.\nTRANSLATION\nWhen you see that there is nothing beyond these modes of nature in all\nactivities and that the Su preme Lord is transcendental to all these modes,\nthen you can know My spiritual nature.\nPURPORT\n\nOne can transcend all the activities of the modes of material nature\nsimply by understanding them properly by learning from the proper souls.\nThe real spiritual master is Kr�v.a, and He is imparting this spiritual knowledge to Arjuna. Similarly, it is from those who are fully in Kr�v.a consciousness that one has to learn this science of activities in terms of the\nmodes of nature. Otherwise, one's life will be misdirected. By the instruc. tion of a bona fide spiritual master, a living entity can know of his spiritual\nposition, his material body, his senses, how he is entrapped, and how he\nis under the spell of the material modes of nature. He is helpless, being in\nthe grip of these modes, but when he can see his real position, then he can\nattain to the transcendental platform, having the scope for spiritual life.\nActually, the living entity is not the performer of different activities. He\nis forced to act because he is situated in a particular type of body, conducted by some particular mode of material nature. Unless one has the\nhelp of spiritual authority, he cannot understand in what position he is\nactually situated. With the association of a bona fide spiritual master,\n\nhe can see his real position, and, by such an understanding, he can become\nfixed in full Kr�v.a consciousness. A man in Kr�v.a consciousness is not\ncontrolled by the spell of the material modes of nature. It has already been\nstated in the Seventh Chapter that one who has surrendered to Kr�v.a is\nrelieved from the activities of material nature. Therefore for one who is\nable to see things as they are, the influence of material nature gradually\nceases.\n\n._ , ·,\n\nTEXT 20\n\n•ton'W16twt6� �'\\' a:-tr('Ul�'4f.J: I\ns\n\nII II\n\nII\n\nsa\"\"\n\n:�fcla:m1��it II� o\\11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0723": "'\n\n'\n\n'\n\n684\n\n[Ch. 14\n\nBhagavad-gi:ta As It Is\ngur-an etan atitya trin\ndehi deha-samudbhavan\njanma-mrtyu-jara-du�khair\nvimukto 'mrtam asnute\n\ngur- ii n-qualities; etiin-all these; atitya-transcending; trin-three; dehibody; deha-body; samudbhav iin-produced of; janma-birth; mrtyudeath; jarii-old age; du�khai�-distresses; vimukta�\n\n-\n\nbeing freed from;\n\namrtam- nectar; asnute-enj oys.\nTRANSLATION\nWhen the embodied being is able to transcend these three modes, he\ncan become free from birth, death, old age and their distresses and can\nenjoy nectar even in this life.\nPURPORT\nHow one can stay in the transcendental position, even in this body, in\nfull Kr�!Ja consciousness, is explained in this verse. The Sanskrit word\n\ndehi means embodied. Although one is within this material body, by his\nadvancement in spiritual knowledge he can be free from the influence of\n\nj\n\nthe modes of nature. He can en oy the happiness of spiritual life even in\nthis body because, after leaving this body, he is certainly going to the\n\nj\n\nspiritual sky. But even in this body he can en oy spiritual happiness. In\nother words, devotional service in Kr�!Ja consciousness is the sign of\nliberation from this material entanglement, and this will be explained\nin the Eighteenth Chapter. When one is freed from the influence of the\nmodes of material nature, he enters into devotional service.\n\nTEXT 21\n\n��I\n�l·&t.-goJJ�ij\"l\"fmT � !flfT 1\n��: �� �qmJP!Jun;rf'ij\"q�ij II� t II\narjuna uvaca\nkair lingais trin gur-an etan\natito bhavati prabho\nkim acara� katharh caitarhs\ntrin gur-an ativartate\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0724": "-1,\n\nThe Three Modes of Material Nature\n\nTexts 22-25]\n\n_</\n\n685\n\narjuna[t uvaca-Arjuna said; kai[t-by which; lingai[t-symptoms; trin�\nthree; gupan-qualities: etan-all this; atita[t-transcend; bhavati-become;\nprabho-my Lord; kim-what; acara[t-behavior; katham-what;_ca-also;\netan-these; trin-three; gupan-qualities; ativartate-transcend.\n\nTRANSLATION\nArjuna inquired: 0 my dear Lord, by what symptoms is one known who\nis transcendental to those modes? What is his behavior? And how does he\n. \\\n\ntranscend the modes of nature?\nPURPORT\n\nIn this verse, Arjuna's questions are very appropriate. He wants to know\nthe symptoms of a person who has already transcended the material modes.\nHe first inquires of the symptoms of such a transcendental person. How\ncan one understand that he has already transcended the influence of the\nmodes of material nature? The second question asks how he lives and what\nhis activities are. Are they regulated or nonregulated? Then A�una\ninquires of the means by which he can attain the transcendental nature.\nThat is very important. Unless one knows the direct means by which one\ncan be situated always transcendentally, there is no possibility of showing\nthe symptoms. So all these questions put by Arjuna are very important,\nand the Lord answers them.\n\nTEXTS 22-25\n\n��•ICII�CII:q I\n�� :q 3fiT� :q l{t�qCI' :q �ill' I\n;r m �hr�rfir ;r Ai� �JiRr II��II\noA;rq�(;i't �f W{ �=qj(!�ij I\ngurt � � �sctf�Rr ';r� II��II\n�:��: �: ij'�el!iwt•r�: 1\na:s'\n\n�trfsrnfipft ���trfir;�4�afu: 11�\\lll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0725": "686\n\nBhagavad-gita As It Is\n\n[Ch. 14\n\n�r;rrqqr;f���q�Q�qr ftrsnft�: I\n�k+��tft nuudhu � � ������\nsri bhagaviin uviica\nprakiisarh ca pravrttirh ca\nmoham eva ca piil}{iava\nna dve§ti sampravrttiini\nna nivrttiini kiink§ati\nudiisinavad iisino\ngul}air yo na viciilyate\ngul}ii vartanta ity evarh\nyo 'vati§thati nengate\nsama-du�kha-sukha� svastha�\nsama-lo§tiisma-kiincana�\ntulya-priyiipriyo dhiras\ntulya-nindiitma-sarhstut*\nmiiniipamiinayos tulyas\ntulyo mitriiri-pak§ayo�\nsarviirambha-parityiigi\ngul}iitita� sa ucyate\nsri bhagaviin uviica- the Supreme Personality of Godhead said; prakiiSam\nca- and illumination; pravrttim ca-and attachment; moham-illusion; eva\nca- also;piil}{iava- 0 son of Pap9u; na dve§ ti- does not hate; sampravrttiinialthough developed; na nivrttiini-nor stop development; kiink§a �i- desires\nudiisinavat-as if neutral; iisina[l,-situated; gul}ai�-by the qualities; ya�one who; na- never; viciilyate-is agitated; gu '} ii[t -the qualities; vartanteis situated; iti evam-k nowing thus; ya[l,-one who; avati§thati-remains; na\n-never; ingate- flickering; sama- equally; du�kha-in distress; sukha�-in\nhappiness;svastha[l, - being situated himself;sama-equally; lo§ta-a lump of\nearth; a§ma-stone; kiincana�-gold; tulya equally disposed; priya- de ar;\napriya[l,-undesirable; dhira[l,- steadily; tulya- equally; nindii-in defamation; iitma-sarhstuti[l,-in praise of himself; m ana- honor; apamiinayo�dishonor; tulya�- equal ly; tulya�- equal ly; mitra-friend; ari-enemy;\npak§ayo�-in party; sarva-all; iirambha�- endeavor; parityagi-renouncer;\ngul}a-atita�- transcendental to the material modes of nature;sa[!,- he;ucyate\n.\n\n-\n\n-is said to be.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0726": "Texts 22-25]\n\nThe Three Modes of Material Nature\n\n687\n\nTRANSLATION\nThe Blessed Lord said: He who does not hate illumination, attachment\nand delusion when they are present, nor longs for them when they\ndisappear; who is seated like one unconcerned, being situated beyond\nthese material reactions of the modes of nature, who remains firm,\nknowing that the modes alone are active; who regards alike pleasure and\npain, and looks on a clod, a stone and a piece of gold with an equal eye;\nwho is wise and holds praise and blame to be the same; who is unchanged\nin honor and dishonor, who treats friend and foe alike, who has abandoned\nall fruitive undertakings-such a man is said to have transcended the\n\nmodes of nature.\nPURPORT\nA rj una submitted the three different questions, and the Lord answers\nthem one after another. In these verses, Kr�l).a first indicates that a person\ntranscendentally situated neither envies anyone nor hankers for anything.\nWhen a living entity stays in this material world embodied by the material\nbody, it is to be understood that he is under the control of one of the\nthree modes of material nature. When he is actually out of the body, then\nhe. is out of the clutches of the material modes of nature. But as long as he\nis not out of the material body, he should be neutral. He should engage\nhimself in the devotional service of the Lord so that his identity with the\nmaterial body will automatically be forgotten. When one is conscious of\nthe material body, he acts only for sense gratification, but when one\ntransfers the consciousness to Kr�l).a, sense gratification automatically\nstops. One does not need this material body, and he does not need to\naccept the dictations of the material body. The qualities of the material\nmodes in the body will act, but as spirit soul the self is aloof from such\nactivities. How does he become aloof? He does not desire to enj oy the\nbody, nor does he desire to get out of it. Thus transcendentally situated,\nthe devotee becomes automatically free. He need not try to become free\nfrom the influence of the modes of material nature.\nThe next question concerns the dealings of a transcendentally situated\nperson. The materially situated person is affected by so-called honor and\ndishonor offered to the body, but the transcendentally situated person is\nnot affected by such false honor and dishonor. He performs his duty in\nKrwa consciousness and does not mind whether a man honors or dishonors\nhim. He accepts things that are favorable for his duty in Kr�l).a consciousness, otherwise he has no necessity of anything material, either a stone or\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0727": "·,\n\n1:..\n\nr'\n\\ I\n\n_'j\n\n.\n\n�\n\n688\n\n[Ch. 14\n\nBhagavad-gita As It Is\n\ngold. He takes everyone as his dear friend who helps him in his execution\nof Kr�r;ta consciousness, and he does not hate his so-called enemy. He is\nequally disposed and sees everything on an equal level because he knows\nperfectly well that he has nothing to do with material existence. Social\nand political issues do not affect him because he knows the situation of\ntemporary upheavals and disturbances. He does not attempt anything for\nhis own sake. He can attempt anything for Kr�r;ta, but for his personal\nself he does not attain anything. By such behavior one becomes actually\ntranscendentally situated.\n\nTEXT 26\n\nlit :q �SOlffu� ll�)ir;r m ,\n\"'\nij' �IJflr('l+iqft�\n�-HtlrilfA� �� II�� II\nmiirh ca yo 'vyabhiciirera\nbhakti-yogena sevate\nsa gur-an samatityaitiin\nbrahma-bhiiyiiya kalpate\nmiim-unto\n\nMe; ca-also; ya{l,-person; avyabhiciirera-without fail;\n\nbhakti-yogena-by\n\ndevotional\n\nserVice; s evate-renders service; sa[l,-he;\n\nguran-all the modes of material nature; samatitya-transcending; etiin-a11\nthis; brahma-bhiiyiiya-to be elevated on the Brahman platform; kalpateis considered.\nTRANSLATION\nOne who engages in full devotional service, who does not fall down in\nany circumstance, at once transcends the modes of material nature and\nthus comes to the level of Brahman.\nPURPORT\nThis verse is a reply to Arjuna's third question: What is the means of\n\nattaining\n\nto\n\nthe transcendental position?. As\n\nexplained\n\nbefore,\n\nthe\n\nmaterial world is acting under the spell of the modes of material nature.\nOne should not be disturbed by the activities of the modes of nature;\n\ny'\n\n-l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0728": "Text 27]\n\nThe Three Modes of Material Nature\n\n689\n\ninstead of putting his consciousness into such activities, he may transfer\nhis consciousness to Kn;va activities. Kr�va activities are known as bhakti­\n\nyoga always acting for Kr�va. This includes not only Kr�va, but His\n-\n\ndifferent plenary expansions such as Rama and Narayava. He has innumerable expansions. One who is engaged in the service of any of the forms of\nKr�va, or of His plenary expansions, is considered to be transcendentally\nsituated.\n\nOne should also note that all the forms of Kr�va are fully\n\ntranscendental, blissful, full of knowledge and eternal. Such personalities\nof Godhead are omnipotent and omniscient, and they possess all transcendental qualities. So, if one engages himself in the service of Kr�1,.1a or His\nplenary expansions with unfailing determination, although these modes of\nmaterial nature are very difficult to overcome, he can overcome them\neasily.\n\nThis is already explained in the Seventh Chapter.\n\nOne who\n\nsurrenders unto Kr�va at once surmounts the influence of the modes of\nmaterial nature. To be in Kr�va consciousness or in devotional service\nmeans to acquire the equality of Kr�va. The Lord says that His nature is\neternal, blissful and full of knowledge, and the living entities are part and\nparcel of the Supreme, as gold particles are part of a gold mine. Thus the\nliving entity's spiritual position is as good as gold, as good as Kr�va in\nquality. The difference of individuality continues, otherwise there is no\nquestion of bhakti-yoga. Bhakti-yoga means that the Lord is there, the\ndevotee is there and the activity of exchange of love between the Lord and\nthe devotee is there. Therefore the individuality of two persons is present\nin the Supreme Personality of Godhead and the individual person, otherwise there is no meaning to bhakti-yoga. If one is not situated in the same\ntranscendental position with the Lord, one cannot serve the Supreme\nLord. To be a personal assistant to a king, one must acquire the qualifications. Thus the qualification is to become Brahman, or freed from all\nmaterial contamination. It is said in the Vedic literature: brahmaiva san\n\nbrahmiipyeti. One can attain the Supreme Brahman by becoming Brahman.\nThis means that one must qualitatively become one with Brahman. By\nattainment of Brahman, one does not lose his eternal Brahman identity as\nindividual soul.\n\nTEXT 27\n\nim1JrT ft: srRt 31('lat6�to� :;:.r I\n��� :;:.r��a��ii1P(1��:;:.r 11�\\911\n\n'\n·\n\n·\n\n,.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0729": "[Ch. 14\n\nBhagavad -gltii A s It I s\n\n690\n\n··\n\nbrahmarto hi prati§thiiham\namrtasyiivyayasya ca\nsiisvatasya ca dharmasya\nsukhasyaikiintikasya ca\n\nbrahmarw� - of the impersonal brahmajyoti; hi-certainly;prati§thii-the\nrest; aham-1 am; amrtasya- of the imperishable; avyayasya- immortal;\n\nca- also; s iis v atasya-of eternal; ca-and; dharm asya-of the constitutional\nposition; sukhasya- happiness; aikiintikasya- ultimate; ca\n\n-\n\nalso.\n\nTRANSLATION\n\n. And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable\nand eternal.\n\nPURPORT\n\nThe constitution of Brahman is immortality, imperishability, eternity,\nand happiness. Brahman is the beginning of transcendental realization.\nParamatma, the Supersoul, is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate\nrealization of the Absolute Truth. Therefore, both Paramatma and the\nimpersonal Brahman are within the Supreme Person. It is explained in the\nSeventh Chapter that material nature is the manifestation of the inferior\nenergy of the Supreme Lord. The Lord impregnates the inferior material\nnature with the fragments of the superior nature, and that is the spiritual\ntouch in the material nature. When a living entity conditioned by this\nmaterial nature begins the cultivation of spiritual knowledge, he elevates\nhimself from the position of material existence and gradually rises up to\nthe Brahman conception of the Supreme. This attainment of the Brahman\nconception of life is the first stage in self-realization. At this stage the\nBrahman realized person is transcendental to the material position, but he\nis not actually perfect in Brahman realization.\n\nIf he wants, he can\n\ncontinue to stay in the Brahman position and then gradually rise up to\nParamatmii realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature.\nThe four Kumaras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional\n\nI\n\nI\n\n.r\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0730": "Text 27]\n\nThe Three Modes of Material Nature\n\n691\n\nservice. One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Srimad-Bhiigavatam it is\nstated that\n\nalthough a person may rise to the stage of impersonal\n\nBrahman, without going farther, with no information of the Supreme\nPerson, his intelligence is not perfectly clear. Therefore, in spite of being\n\nraised to the Brahman platform, there is the chance of falling down if\n\none is not engaged in the devotional service of the Lord. In the Vedic\n\nraso vai safi,; rasam hy eviiyam labdhviinandi\nbhavati. \"When one understands the Personality of God, the reservoir of\nlanguage it is also said:\npleasure,\n\nKr�Q.a,\n\nhe actually becomes transcendentally blissful.\" The\n\nSupreme Lord is full in six opulences, and when a devotee approaches\nHim, there is an exchange of these six opulences. The servant of the king\nenj oys on an almost equal level with the king. And so, eternal happiness,\nimperishable happiness, eternal life accompany devotional service. Therefore, realization of Brahman, or eternity, or imperishability is included\nin devotional service. This is already possessed by a person who is\nengaged in devotional service.\nThe living entity, although Brahman by nature, has the desire to lord\nit over the material world, and due to this he falls down. In his constitutional position, a living entity is above the three modes of material\nnature, but association with material nature entangles him in the different\nmodes of material nature, goodness, passion and ignorance. Due to the\nassociation of these three modes, his desire to dominate the material\nworld is there. By engagement in devotional service in full Kr�Q.a con­\n\nsciousness, he is immediately situated in the transcendental position, and\n\nhis unlawful desire to control material nature is removed. Therefore the\nprocess of devotional service beginning with hearing, chanting, remember­\n\ning-the prescribed nine methods for realizing devotional service-should\n\nbe practiced in the association of devotees. Gradually, by such association,\n\nby the influence of the spiritual master, one's material desire to dominate\nis removed, and one becomes firmly situated in the Lord's transcendental\nloving service. This method is prescribed from the twenty-second to the\n\nlast verse of this chapter. Devotional service to the Lord is very simple: one\nshould always engage in the service of the Lord, should eat the remnants\n\nof foodstuffs offered to the Deity, smell the flowers offered to the\nlotus feet of the Lord, see the places where the Lord had His transcendental\npastimes, read of the different activities of the Lord, His reciprocation\nof love with His devotees, chant always the transcendental vibration Hare\nKr�Q.a, Hare Kr�Q.a, Kr�Q.a Kr�Q.a, Hare Hare/ Hare Rama, Hare Rama,\n\nRama Rama, Hare Hare, and observe the fasting days commemorating the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0731": "-\n\n692\n\n·\n\n· ·\n\nBhagavad�gita,As .It Is-·\n\n[Ch; 14\n\n\"' appearances and disappearances of the Lord a:nd His devotees. By follow­\n\n-. ·\n\ning such a process one becomes completely detached from a ll material\n-activities. One who can thus situate himself in the brahmajyoti is equal\n\nfo .the Supreme Personality of Godhead in quality.\n\nThus. end the Bhaktivedanta Purports to the Fourteenth Chapter of the\nSrimad-Bhagavad-glta in the r:natter of the Three Modes of Material Nature.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0732": "CHAPTER FIFTEEN\n\nThe Yoga of the Supreme Person\nTEXT l\n\n�•1'41�t:q I\n\n�·�:��q. $ll!(ot4tj( I\n\n� � qurtfir ���Ht� � � II t II\nsri bhagaviin uviica\nurdhva-millam adha�-siikham\na8vattham priihur avyayam\nchandiimsi yasya paJttiini\nyas tam veda sa veda-vit\nsri bhagaviin uviica-the Supreme Personality of Godhead s aid; urdhvamillam-with roots above; adha�-downwards; siikham-branches; asvattham\n-banyan tree; priihu�-said; avyayam-eternal; chandiimsi:.___ Vedic hymns;\nyasya-ofwhich;parrtiini-theleaves;ya�-anyone;tam-that; veda-knows ;\nsa�-he; veda-vit-the knower of the Vedas.\n\n693\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0733": "694\n\nBhaga va d git a As It Is\n-\n\n[Ch. 15\n\nTRANSLATION\nThe Blessed Lord said: There is a banyan tree which has its roots\nupward and its branches down and whose leaves are the Vedic hymns.\nOne who knows this tree is the knower of the Vedas.\nPURPORT\n\nAfter the\n\ndiscussion of the importance of bhakti-yoga,\n\none may\n\nquestion, \"What about the Vedas?\" It is explained in this chapter that the\n\npurpose of Vedic study is to understand Krwa. Therefore one who is in\n\nKn;Q.a consciousness, who is engaged in devotional service, already knows\nthe Vedas.\n\nThe entanglement of this material world is compared here to a banyan\n\ntree. For one who is engaged in fruitive activities, there is no end to the\n\nbanyan tree. He wanders from one branch to another, to another, to\n\nanother. The tree of this material world has no end, and for one who is\n\nattached to this tree, there is no possibility of liberation. The Vedic\n\nhymns, meant for elevating oneself, are called the leaves of this tree.\n\nThis tree's roots grow upward because they begin from where Brahma is\nlocated, the topmost planet of this universe. If one can understand this\n\nindestructible tree of illusion, then one can get out of it.\n\nThis process of extrication should be understood. In the previous\n\nchapters it has been explained that there are many processes by which to\n\nget out of the material entanglement. And, up to the Thirteenth Chapter,\n\nwe have seen that devotional service to the Supreme Lord is the best way.\n\nNow, the basic principle of devotional service is detachment from materi�l\n\nactivities and attachment to the transcendental service of the Lord. The\n\nprocess of breaking attachment to the material world is discussed in the\n\nbeginning of this chapter. The root of this material existence grows\nupward. This means that it begins from the total material substance,\n\nfrom the topmost planet of the universe. From there, the whole universe\nis expanded, with so many branches, representing the various planetary\n\nsystems. The fruits represent the results of the living entities' activities,\n\nnamely, religion, economic development, sense gratification and liberation.\n\nNow, there is no ready experience in this world of a tree situated\n\nwith its branches down and its roots upward, but there is such a thing.\n\nThat tree can be found beside a reservoir of water. We can see that the\n\ntrees on the bank reflect upon the water with their branches down and\n\nI\n\n\\,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0734": "The Yoga of the Supreme Person\n\nText 2]\n\n695\n\nroots up. In other words, the tree of this material world is only a\nreflection of the real tree of the spiritual world. This reflection of the\nspiritual\n\nworld\n\nis situated on desire, just as the tree's reflection is\n\nsituated on water. Desire is the cause of things' being situated in this\n\nreflected material light.\n\nOne who wants to get out of this material\n\nexistence must know this tree thoroughly through analytical study. Then\nhe can cut off his relationship with it.\n\nThis tree, being the reflection of the real tree, is an exact replica.\n\nEverything is there in the spiritual world. The impersonalists take Brahma\n\nto be the root of this material tree, and from the root, according to\n\nsiinkhya philosophy, come prakrt� puru§a, then the three gup,as, then\n\nthe five gross elements (panca-mahiibhuta), then the ten senses (dasendriya),\n\nmind, etc. In this way they divide up the whole material world. If\n\nBrahma is the center of all manifestations, then this material world is a\n\nmanifestation of the center by 180 degrees, and the other 180 degrees\n\nconstitute\n\nthe spiritual\n\nworld.\n\nThe material\n\nworld is the perverted\n\nreflection, so the spiritual world must have the same variegatedness, but\n\nin reality. The prakrti is the external energy of the Supreme Lord, and\n\nthe puru§a is the Supreme Lord Himself, and that is explained in\n\nBhagavad-gitii. Since this manifestation is material, it is temporary. A\nreflection is temporary, for it is sometimes seen and sometimes not seen.\n\nBut the origin from whence the reflection is reflected is eternal. The\n\nmaterial reflection of the real tree has to be cut off. When it is said that\n\na person knows the Vedas, it is assumed that he knows how to cut off\nattachment to this material world.\n\nactually knows the\n\nVedas.\n\nIf one knows that process, he\n\nOne who is attracted by the ritualistic\n\nformulas of the Vedas is attracted by the beautiful green leaves of the\n\ntree. He does not exactly know the purpose of the Vedas. The purpose\n\nof the Vedas, as disclosed by the Personality of Godhead Himself, is to\ncut down this reflected tree and attain the real tree of the spiritual world.\n\nTEXT 2\n\n3T\\:l�'te.1f SH£{1l(ij� �\niiiliiL 51\n\n�\"tt*li(JH: I\n\n3T\\:l� {el-=4�(hHH(;(\n\n:atn�:J:J::�(i( +{!{6f1J\\� II � tl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0735": "696\n\nBhagavad-gita As It Is\n\n[Ch. 15\n\nadhas cordhvam prasrtiis tasya siikhii\nI\n\n'\n\ngu;t;ta-pravrddhii vi§aya-praviilii{l\nadhas ca miiliiny anusantatiini\nkarmiinubandhini manu§ya-loke\n\nadha{t-downward; ca-and; ii rd hvam-upward; p rasrtii{l -e x ten de d; tasya\n\n-its; siikhii{l-branches; gura-modes of material nature; pravrddhii{l-de­\n\nveloped;v�aya-sense objects; praviiliill-twigs; adhall-downward; ca-and;\nmiiliini-roots; anusantatiini-extended; karma-according to work; anubandhini-bound; manu§ya-loke-in the world of human society.\nTRANSLATION\nThe branches of this tree extend downward and upward, nourished\n\nby the three modes of material nature. The twigs are the objects of the\nsenses. This tree also has roots going down, and these are bound to the\nfruitive actions of human society.\nPURPORT\n\nThe description of the banyan tree is further explained here. Its\n\nbranches are spread in all directions. In the lower parts, there are\nvariegated manifestations of living entities, such as human beings, animals,\n\nhorses, cows, dogs, cats, etc. These are situated on the lower parts of the\nbranches, whereas on the upper parts are higher forms of living entities:\n\nthe demigods, Gandharvas (fairies), and many other higher species of life.\n\nAs a tree is nourished by water, so this tree is nourished by the three modes\nof material nature. Sometimes we find that a tract of land is barren for\nwant of sufficient water, and sometimes a tract is very green; similarly,\n\nwhere the modes of material nature are proportionately greater in\nquantity, the diffe!ent species of life are manifested in that proportion.\n\nThe twigs of 'the tree are considered to be the sense objects. By\n\ndevelopment of the different modes of nature, we develop different\nsenses, and, by the senses, we enjoy different varieties of sense objects.\n\nThe source of the senses-the ears, the nose, eyes, etc.-is considered\n\nto be the upper twigs, tuned to the enjoyment of -different sense\n\nobjects. The leaves are sound, form, touch-the sense objects. The roots,\n\nwhich are· subsidiary, are the by-products of different varieties of suffering\n\nand sense enjoyment. Thus we develop attachment and aversion. The\n\ntendencies toward piety and impiety are considered to be the secondary\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0736": "Texts 3-4]\n\nThe Yoga of the Supreme Person\n\n697\n\nroots, spreading in all directions. The real root is from Brahmaloka, and\nthe other roots are in the human planetary systems. After one enjoys the\nresults of virtuous activities in the upper planetary systems, he comes down\nto this earth and renews his karma or fruitive activities for promotion. This\nplanet of human beings is considered the field of activities.\n\nTEXTS 3-4\nWf :(?\\'{¥{� ( ij'%\"()qm.\"tf'if\n\nwrRt Wf ����rem,\n\n3{������m�ll�ll\n�nn����\n�tRfT wt fitct�P6 '{f.£: I\nm��m\n�: �: 3Rm' � II �II\nna riipam asyeha tathopalabhyate\nniinto na ciidir na ca samprati§thii\nasvattham enam suviriiflha-miilam\nasmiga-sastrer-a drflhena chittvii\ntata{t padam tat parimiirgitavyam\nyasmin gatii na nivartanti bhiiya{t\ntam eva ciidyam puru§am prapadye·\nyata{t pravrttift prasrta purar-i\nna-not; riipam-form; asya-of this tree; iha-in this; tathii- also;\n\nupalabhyate-ean be perceived; na-never; anta{t-end; na-never; ca-also;\niidi{t-beginning;\n\nna-never;\n\nca-also;\n\nsamprat�!hii- the\n\nfoundation;\n\naSvattham-banyan tree; enam-this; suvi riiflha-strongly; miilam-rooted;\n\nasanga-sastrer-a-by the weapon of detachment; d rflhena-strong; chittvii­\n\nby cutting; tata{t- thereafter; padam - situation; tat-that; parimiirgitavyam\n\n-has to be searched out; yasmin-where; gatii{t-going; na-never; nivartanti ,\n-comes back; bh uya{t-again; tam-to him; eva-certainly; ca-also; iidyam-original; puru§am- the Personality of Godhead;p rapady e -surrender; yata{t\n-from .whom; pravrtti{t-beginning; prasrtii-extension; puriir- i-very old.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0737": "698\n\nBhagavad-gita As It Is\n\n[Ch. 15\n\nTRANSLATION\nThe real form of this tree cannot be perceived in this world. No one can\nunderstand where it ends, where it begins, or where its foundation is.\nBut with determination one must cut down this tree with the weapon of\ndetachment. So doing, one must seek that place from which, having once\ngone, one never returns, and there surrender to that Supreme Personality\nof Godhead from whom everything has begun and in whom everything\nis abiding since time immemorial.\nPURPORT\nIt is now clearly stated that the real form of this banyan tree cannot\nbe understood in this material world. Since the root is upwards, the\nextension of the real tree is at the other end. No one can see how far\nthe tree extends, nor can one see the beginning of this tree. Yet one has\nto find out the cause. \"I am the son of my father, my father is the son\nof such and such a person, etc.\" By searching in this way, one comes to\nBrahma, who is generated by the Garbhodakasayi Vi�J).u. Finally, in this\n·way, when one reaches to the Supreme Personality of Godhead, that is\nthe end of research work. One has to search out that origin of this tree,\nthe Supreme Personality of Godhead, through the association of persons\nwho are in the knowledge of that Supreme Personality of Godhead. Then\nby understanding one becomes gradually detached from this false reflection\nof reality, and by knowledge one can cut off the connection and actually\nbecome situated in the real tree.\nThe word asanga is very important in this connection because the\nattachment for sense enjoyment and lording it over ,the material nature is\nvery strong. Therefore one must learn detachment by discussion of\nspiritual science based on authoritative scriptures, and one must hear\nfrom persons who are actually in knowledge. As a result of such discussion\nin the association of devotees, one comes to the Supreme Personality of\nGodhead. Then the first thing one must do is surrender to Him. The\ndescription of that place whence going no one returns to this false\nreflected tree is given here. The Supreme Personality of Godhead, Kr�J).a,\nis the original root from whom everything has emanated. To gain favor of\nthat Personality of Godhead, one has only to surrender, and this is a result\nof performing devotional service by hearing, chanting, etc. He is the cause\nof this extension of this mateFial world. This is already explained by the\nLord Himself: aham sarvasya prabhava�. \"I am the origin of everything.\"\n\n1·\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0738": "The Yoga of the Supreme Person\n\nText 5]\n\n699.\n\nTherefore to get out of the entanglement of this strong banyan tree of\nmaterial life, one must surrender to Kr�l)a. As soon as one surrenders unto\nKr�l)a, he becomes detached automatically from this material extension.\nTEXT 5\n\nR'fl�� ��Ht*·�\n��\"��' AAt�Cfil¥\\'r:\nI\n.�\n\n�\n8_P8_1o:t�-m�: �:��ij\"-\n\ns. u 5111!11: Qd+lo44\n\nij(( II� II\n\nnirmiina-mohii jita-sanga-do§ii\nadh yiitma-nityii vinivrtta-kiimiifl\ndvandvair vimuktiifl sukha-duflkha-sarhfiiair\ngacchanty amii!lhiifl padam avyayarh tat\nnir-without; mana-respect; mohiifl-illusion; jita-having conquered;\nsanga-association; do�iift-faulty; adhyiitma-spiritual; nityiifl-eternity;\nvinivrtta-associated; kiimiift-lu sts; dvan dvaifl-with duality; vimuktiiflliberated; sukha duflkha-happiness and distress; sarhjiiaifl-named;\ngacchanti-attains; amii!lhiifl-unbewildered; padam- situation; avyayameternal; tat-that.\n-\n\nTRANSLATION\nOne who is free from illusion, false prestige, and false association, who\nunderstands the eternal, who is done with material lust and is freed from\nthe duality of happiness and distress, and who knows how to surrender\nunto the Supreme Person, attains to that eternal kingdom.\nPURPORT\n\nI\n\n�I\n\n•\n\n.\n\n1\n\ni\n\nI\n\nThe surrendering process is described here very nicely. The first qualification is that one should not be deluded by pride. Because· the conditioned\nsoul is puffed up, thinking himself the lord of material nature, it is very\ndifficult for him to surrender unto the Supreme Personality of Godhead.\nOne should know by the cultivation of real knowledge that he is not lord\nof material nature; the Supreme Personality of Godhead is the Lord. When\none is free from delusion caused by pride, he can begin the process of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0739": "\"\n\n[Ch. 15 .\n\nBhagavad-g1ta As It Is\n\n700\n\nsurrender. For one who is always ext>ecting some honor in this material\nworld, it is not possible to surrender to the Supreme Person. Pride is due\nto illusion, for although one comes here, stays for a brief time and then\ngoes away, he has the foolish notion that he is the lord of the world. He\nthus makes all things complicated, and he is always in trouble. The whole\nworld moves under this impression. People are considering that the land,\nthis earth, belongs to human society, and they have divided the land under\nthe false impression that they are the proprietors. One has to get out of\nthis false notion that human society is the proprietor of this world. When\none is freed from such a false notion, he becomes free from all the false\nassociations caused by familial, social, and national affections. These fake\nassociations bind one to this material world. After this stage, one has to\ndevelop spiritual knowledge. One has to cultivate knowledge of what is\nactually his own and what is actually not his own. And, when one has an\nunderstanding of things as they are, he becomes free from all dual conceptions such as happiness and distress, pleasure and pain. He becomes full in\nknowledge; then it is possible for him to surrender to the Supreme Personality of Godhead.\n\nTEXT6\n\nWI ij�H.14� � WI �l�lltl WI �: I\n�m ;r Rer�� m1f wT �II� II\nna tad bhiisayate siiryo\nna sasiinko na piivaka�\nyad gatvii na nivartante\ntad dhiima paramam mama\nna-not; - tat-that;\n\nbhiisayate-illuminates;\n\nsiirya�-sun;\n\nna-nor;\n\nsasiinka�-the moon; na-nor;piivaka�-fire, electricity; yat-where; gatviigoing; na-never; nivartante-comes back; tat dhiima-that abode; paramam\n\nl�\n\n-supreme; mama-My.\nTRANSLATION\nThat abode of Mine is not illumined by the sun or moon, nor by electricity. One who.reaches it never returns to this material world.\n\nJ\n\nl\n\n:l'\nt,\n\n\\\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0740": "Text 6]\n\nThe Yoga of the Supreme Person\n\n701\n\nPURPORT\nThe spiritual world, the abode of the Supreme Personality of Godhead,\n\nKr�I).a-which is known as Kr�I).aloka, Goloka Vrndavana-is described\n\nhere. In the spiritual sky there is no need of sunshine, moonshine, fire or\n\nelectricity, because all the planets are self-luminous. We have only one\n\nplanet in this universe, the sun, which is self-luminous, but all the planets\nin the spiritual sky are self-luminous. The shining effulgence of all those\n\nplanets (called Vaikul).thas) constitutes the shining sky known as the\n\nbrahmajyoti. Actually, the effulgence is emanating from the planet of\nKr�I).a, Goloka Vrndavana. Part of that shining effulgence is covered by\n\nthe mahat-tattva, the material world. Other than this, the major portion of\nthat shining sky is full of spiritual planets, which are called Vaikul).thas,\n\nchief of which is Goloka Vrndavana.\n\nAs long as a living entity is in this dark material world, he is in condi­\n\ntional life, but as soon as he reaches the spiritual sky, by cutting through\n\nthe false, perverted tree of this material world, he becomes liberated. Then\n\nthere is no chance of his coming back here. In his conditional life, the living\n\nentity considers himself to be the lord of this material world, but in his\n\nliberated state he enters into the spiritual kingdom and becomes the\n\nassociate of the Supreme Lord. There he enjoys eternal bliss, eternal life,\nand full knowledge.\n\nOne should be captivated by this information. He should desire to\n\ntransfer himself to that eternal world and extricate himself from this false\n\nreflection of reality. For one who is too much attached to this material\nworld, it is very difficult to cut that attachment, but if he takes to Kr�I).a\n\nconsciousness, there is a chance of gradually becoming detached. One has\nto associate himself with devotees, those who are in Kr�I).a consciousness.\n\nOne should search out a society dedicated to Kr�I).a consciousness and\n\nlearn how to discharge devotional service. In this way he can cut off his\nattachment to the material world. One cannot become detached from the\nattraction of the material world simply by dressing himself in saffron\n\ncloth. He must become attached to the devotional service of the Lord.\n\nTherefore one should take it very seriously that devotional service as described in the Twelfth Chapter is the only way to get out of this false repre­\n\nsentation of the real tree. In Chapter Fourteen the contamination of all\nkinds of processes by material nature is described. Only devotional service\nis described as purely transcendental.\n\nThe words paramam mama are very important here. Actually every nook\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0741": "702\n\nBhagavad-gita As It Is\n\n[Ch. 15\n\nand corner is the property of the Supreme Lord, but the spiritual world is\n\nparamam, full of six opulences. In the Upani§ads it is also confirmed that\nin the spiritual world there is no need of sunshine or moonshine, for the\nwhole spiritual sky is illuminated by the internal potency of the .Supreme\nLord. That supreme abode can be achieved only by surrender and by no\nother means.\n\nTEXT 7\n\n�qffi) �� �q'{�n «iflijif: 1\n�:�'TF�4lf0r �� �II \\9 II\nmamaiviimso jiva-loke\njiva-bhilta� saniitana�\nmana� §a§thiinindriyar-i\nprakrti-sthiini kar§ati\nmama-My; eva-certainly; arhsa�-fragmental particles; jiva-lokeworld of conditional life; jiva bh iita� -the conditioned living entities;\n-\n\nsaniitana�-eternal; mana� -mind; §a§thiini-six; indriyiipi-senses; prakrti\n\n­\n\nmaterial nature; sthiini-situated; kar§ati-struggling hard.\n\nTRANSLATION\nThe living entities in this conditioned world are My eternal, fragmental\nparts. Due to conditioned life, they are struggling very hard with the six\nsenses, which include the mind.\n\nPURPORT\nIn this verse the identity of the living being is clearly given. The living\nentity is the fragmental part and parcel of the Supreme Lord-eternally. It\nis not that he assumes individuality in his conditional life and in his\nliberated state becomes one with the Supreme Lord. He is eternally fragmented. It is clearly said, saniitana�. According to the Vedic version, the\n\nI\nI\nI\n\n['\n\nlt\nii\n\n\\I\n\nSupreme Lord manifests and expands Himself in innumerable expans!ons,\nof which the primary expansions are called Vi§rtU-tattva, and the secondary\nexpansions are called the living entities. In other words, the Vi§pu-tattva\nis the personal expansion,_ and the living entities are separated expansions.\nBy His personal expansion, He is manifested in various forms like Lord\nRama, N rsimhadev a, Vi�Q.umurti and all the predominating Deities in the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0742": "Text 7]\n\nThe Yoga of the Supreme Person\n\n703\n\nVaikut;tha planets. The separated expansions, the living entities, are eter­\n\nnally servitors. The personal expansions of the Supreme Personality of\n\nGodhead, the individual identities of the Godhead, are always present.\nSimilarly, the separated expansions of living entities have their identities.\n\nAs fragmental parts and parcels of the Supreme Lord, the living entities\n\nhave also fragmental qualities, of which independence is one. Every living\n\nentity has an individual soul, his personal individuality and a minute form\n\nof independence. By misuse of that independence, one becomes a condi­\n\ntioned soul, and by proper use of independence he is always liberated. In\n\neither case, he is qualititatively eternal, as the Supreme Lord is. In his\nliber!lted state he is freed from this material condition, and he is under the\n\nengagement of transcendental service unto the Lord; in his conditioned\nlife he is dominated by the material modes of nature, and he forgets the\n\ntranscendental loving service of the Lord. As a result, he has to struggle\nvery hard to maintain his existence in the material world.\n\nThe living entities, not only the human beings and the cats and dogs,\n\nbut even the greater controllers of the material world- Brahm a, Lord Siva,\n\nand even Vi�t;u-are all parts and parcels of the Supreme Lord. They are\nall eternal, not temporary manifestations. The word kar§ati (struggling or\n\ngrappling hard) is very significant. The conditioned soul is bound up, as\nthough shackled by iron chains. He is bound up by the false ego, and the\n\nmind is the chief agent which is driving him in this material existence.\n\nWhen the mind is in the mode of goodness, his activities are good; when the\n\nmind is in the mode of passion, his activities are troublesome; and when\nthe mind is in the mode of ignorance, he travels in the lower species of life.\n\nIt is clear, however, in this verse, that the conditioned soul is covered by\n\nthe material body, with the mind and the senses, and when he is liberated\n\nthis material covering perishes, but his spiritual body manifests in its indi­\n\nvidual capacity. The following information is there in the Miidhyandi­\n\nniiyana-sruti: sa vii e§a brahma-ni§tha idam sarirarh marttyam atisrjya\nbrahmiibhisampadya brahmar-ii pasyati brahmar-ii srr-oti brahmar-aivedarh\n\nsarvam anubhavati. It is stated here that when a living entity gives up this\n\nmaterial embodiment and enters into the spiritual world, he revives his\n\nspiritual body, and in his spiritual body he can see the Supreme Personality\nof Godhead face to face. He can hear and speak to Him face to face, and\n\nhe can understand the Supreme Personality as He is. In smrti also it is\nunderstood that in the spiritual planets everyone lives in bodies featured\n\nlike the Supreme Personality of Godhead's. As far as bodily construction\n\nis concerned, there is no difference between the part and parcel living\n\nentities and the expansions of Vi§r-umiirti. In other words, at liberation\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0743": "704\n\nBhagavad-glta As It Is\n\n[Ch. 15\n\nthe living entity gets a spiritual body by the grace of the Supreme Personality ofGodhead.\nThe word mamaiviiritsa� (fragmental parts and parcels of the Supreme\nLord) is also very significant. The fragmental portion of the Supreme Lord\nis not like some material broken part. We have already understood in the\nSecond Chapter that the spirit cannot be cut into pieces. This fragment is\nnot materially conceived. It is not like matter which can be cut into pieces\nand joined together again. That conception is not applicable here because\nthe Sanskrit word saniitana (eternal) is used. The fragmental portion is\neternal. It is also stated in the beginning of the Second Chapter that (dehino\n\n'smin yathii) in each and every individual body, the fragmental portion of\nthe Supreme Lord is present. That fragmental portion, when liberated\nfrom the bodily entanglement, revives its original spiritual body in the\nspiritual sky in a spiritual planet and enjoys association with the Supreme\nLord. It is, however, understood here that the living entity, being the\nfragmental part and parcel of the Supreme Lord, is qualitatively one, just\nas the parts and parcels of gold are also gold.\n\nTEXTS\n\n�m �mfu' �i¥41'1Jl'hlf4dl�: I\n:u:fL�\"\"\"TR �f�p:ug•l•lillfWt'41fil�ld II �II\nsarirarit yad aviipnoti\nyac ciipy utkriimatisvara�\ngrhitvaitiini samyiiti\nviiyur gandhiin iviisayiit\nsariram-body; yat-as much as; aviipnoti -gets; yat-that which; caalso; api-virtually; utkriimati-gives up; iSvara�-the lord of the body;\n\ngrh itvii-taking; etiini-all these; s arityiiti-goes away; viiyu� - air; gandhiinsmell; iva-like; iisayiit-from the flower.\n\n1\n\nl\n\nTRANSLATION\nThe living entity in the material world carries his different conceptions\nof life from one body to another as the air carries aromas.\n\n,I\n\n'f\n\n'!�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0744": "Text 9]\n\nThe Yoga of the Supreme Person\n\n705\n\nPURPORT\n\nHere the living entity is described as isvara, the controller of his own\nbody. If he likes, he can change his body to a higher grade, and if he likes\nhe can move to a lower class. Minute independence is there. The change\nhis body undergoes depends upon him. At the time of death, the consciousness he has created will carry him on to the next type of body. If he\nhas made his consciousness like that of a cat or dog, he is sure to change\nto a eat's or dog's body. And, if he has fixed his consciousness on godly\nqualities, he will change into the form of a demigod. And, if he is in Kn;J).a\nconsciousness, he will be transferred to Kr�J).aloka in the spiritual world\n\n.j\n\nand will associate with Kr�J).a. It is a false claim that after the annihilation\nof this body everything is finished. The individual soul is transmigrating\nfrom one body to another, and his present body and present activities are\nthe background of his next body. One gets a different body according to\n\nj\n\nkarma, and he has to quit this body in due course. It is stated here that\nthe subtle body, which carries the conception of the next body, develops\nanother body in the next life. This process of transmigrating from one body\nto another and struggling while in the body is called kar§ati or struggle for\nexistence.\n\nrnn9\n\n�;f =T.J�: mht :q' �� 14lUl�Cf :q' I\n�� lR�p;f i'CI'i�•u�qijll(� II � II\nsrotram cak§u[l sparsanam ca\nrasanam ghriif�-am eva ca\nadhi§thiiya manas ciiyam\nvi§ayiin upasevate\ncak� u [l -eyes; sparsanam-touch; ca-also; rasanamtongue; ghrii pam-smelling power; eva-also; ca-and; adhi§ thiiya-being\nsituated; manafl mind; ca-also; ayam-this; vi§ayiin-sense objects;\nsrot ram-ears;\n\n-'-\n\nupasevate-enjoys.\n\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0745": "Bhagavad-gita As It Is\n\n706\n\n[Ch. 15\n\nTRANSLATION\nThe living entity, thus taking another gross body, obtains a certain\ntype of ear, tongue, and nose and sense of touch, which are grouped\nabout the mind. He thus enjoys a particular set of sense objects.\n\nPURPORT\nIn other words, if the living entity adulterates his consciousness with the\nqualities of cats and dogs, in his next life he gets a cat or dog body and\n\nj\n\nen oys. Consciousness is originally pure, like water. But if we mix water\nwith a certain color, it changes. Similarly, consciousness is pure, for the\nspirit soul is pure. But consciousness is changed according to the associa­\n\ni\n\ntion of the material qualit es. Real consciousness is Kr�tta consciousness.\nWhen, therefore, one is situated in Kr�tta consciousness, he is in his pure\nlife. But if his consciousness is adulterated by some type of material mentality, in the next life he gets a corresponding body. He does not necessarily get a human body again; he can get the body of a cat, dog, hog, demigod or one of many other forms, for there are 8,400,000 species.\n,\nTEXT 10\n\n\\l<:itil¥4·d Md' crrsfq � err gou�ij(l\n��q��f)ij q��f)ij ��;lit ofl\nutkriimantam sthitam viipi\nbhunjiinam vii guriinvitam\nvimiil}.hii niinupasyanti\npasyantijniina-cak§u§a�\nutkriimantam- quit ting the body; sthitam-situated in the body; viipi­\n\nj\n\neither; bhunjiinam- en oying; vii-or; gur:a-anvitam-under the spell of the\nmodes\n\nof\n\nmaterial\n\nnature;- vimiil}.hii�- foolish\n\npersons;\n\nna- never;\n\nanupasyanti-can see; pasyanti- one can see;j;iiina- c ak� u� a� - one who has\nthe eyes of knowledge.\n\nTRANSLATION\nThe foolish cannot understand how a living entity can quit his body,\nnor can they understand what sort of body he enjoys under the spell of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0746": "-\n\n.\n\nThe Yoga of the Supreme Person\n\nText 11)\n\n707.\n\nthe modes of nature. But one whose eyes are trained in knowledge can\nsee all this.\nPURPORT\n\nThe word jiiiina-cak�u�a[l is very significant. Without knowledge, one\ncannot understand how a living entity leaves his present body, nor what\nform of body he is going to take in the next life, nor even why he is living\nin a particular type of body. This requires a great amount of knowledge\nunderstood from Bhagavad-gitii and similar literatures heard from a bona\nfide spiritual master. One who is trained to perceive all these things is\nfortunate. Every living entity is quitting his body under certain circumstances;he is living under certain circumstances and enjoying under certain\ncircumstances under the spell of material nature. As a result, he is suffering\ndifferent kinds of happiness and distress, under the illusion of sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all power\nof understanding their change of body and their stay in a particular body.\nThey cannot comprehend it. Those who have developed spiritual knowledge, however, can see that the spirit is different from the body and is\nchanging its body and enjoying in different ways. A person in such knowledge can understand how the conditioned living entity is suffering in this\nmaterial existence. Therefore those who are highly developed in Kn>Q.a\nconsciousness try their best to give this knowledge to the people in general,\nfor their conditional life is very much troublesome. They should come out\nof it and be Kr�Q.a conscious and liberate themselves to transfer to the\nspiritual world.\n\nTEXT 11\n\n� �itfir;r� q�tf �l�44ri1Cf�ij1( I\n��SCt(fj{( 1�441ijl � q�t( ��<H'H II t t II\n..\n\n..\n\nyatanto yoginas cainam\npasyanty iitmany avasthitam\nyatanto 'py akrtiitmiino\nnainam pasyanty acetasa[l\nyatanta[l-endeavoring;yogina[l-transcendentalists;ca-also;enam-this;\npasyanti-can see; iitmani-in the self; avasthitam-situated; yatanta[l-al-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0747": "708\n\n[Ch. 15\n\nBhagavad-gita As It Is\n\nthough endeavoring;api-although; ak rta-iitmiina�-without self-realization;\nna-does not; e nam-this;pas yanti\n\n-\n\ncan see; ac e tas a�-undeveloped mind.\n\nTRANSLATION\nThe endeavoring transcendentalist, who is situated in self-realization,\ncan see all this clearly. But those who are not situated in self-realization\ncannot see what is taking place, though they may try to.\nPURPORT\nThere are many transcendentalists in the path of spiritual self-realization,\nbut one who is not situated in self-realization cannot see how things are\nchanging in the body of the living entity. The word yogina� is significant\nin this connection. In the present day there are many so-called yogis, and\nthere are many so-called associations of yogis, but they are actually blind\nin the matter of self-realization. They are simply addicted to some sort of\ngymnastic exercise and are satisfied if the body is well-built and healthy.\nThey have no other information. They are called yatanto'py akrtiitmiina�.\nEven though they are endeavoring in a so-called yoga system, they are not\nself-realized. Such people cannot understand the process of the transmigration of the soul. Only those who are actually in the yoga system and\nhave realized the self, the world, and the Supreme Lord, in other words,\nthe bhakti-yogis, those engaged in pure devotional service in Kr��a cone\nsciousness, can understand how things are taking place.\n\nTEXT 12\n\n�G>IR{llmf � :st•I\"AI('Iq'ijs� I\n�iil \"+tf« � ii! 1\\(1 � � +lI+tcti( II � � II\nyad iiditya-gatarh tejo\njagad bhiisayate 'khilam\nyac candramasi yac ciignau\ntat tejo viddhi miimakam\nyat-that which; iiditya-gatam-in the sunshine; teja�-splendor; jagatwhole world; bhiisayate illuminates ; akhilam enfi rely; yat that\n\nthe\n\n-\n\n-\n\n-\n\n1\n�t\n\n·l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0748": "Text 12]\n\nThe Yoga of the Supreme Person\n\n709\n\nwhich; candramasi-in the moon; yat-that which; ca-also; agnau-in the\nfire; tat-that; teja�-splendor; viddhi-understand; miimakam-from Me.\nTRANSLATION\nThe splendor of the sun, which dissipates the darkness of this whole\nworld, comes from Me. And the splendor of the moon and the splendor\nof fire are also from Me.\nPURPORT\nThe unintelligent cannot understand how things are taking place. The\nbeginning of knowledge can be established by understanding what the\nLord explains here. Everyone sees th� sun, moon, fire and electricity.\nOne should simply try to understand that the splendor of the sun, the\nsplendor of the moon, and the splendor of electricity or fire are coming\nfrom the Supreme Personality of Godhead. In such a conception of life,\nthe beginning of Kr�r;ta consciousness, lies a great deal of advancement for\nthe\n\nconditioned\n\nsoul in this material world. The living entities are\n\nessentially the parts and parcels of the Supreme Lord, and He is giving\nherewith the hint how they can come back to Godhead, back to home.\nFrom this verse we can understand that the sun is illuminating the whole\nsolar system. There are different universes and solar systems, and there\nare different suns, moons and planets also. Sunlight is due to the spiritual\neffulgence in the spiritual sky of the Supreme Lord. With the rise of the\nsun, the activities of human beings are set up. They set fire to prepare\ntheir foodstuff; they set fire to start the factories, etc. So many things\nare done with the help of fire. Therefore sunrise, fire and moonlight are\nso pleasing to the living entities. Without their help no living entity can\nlive. So if one can understand that the light and splendor of the sun, moon\nand fire are emanating from the Supreme Personality of Godhead, Kr�r;ta,\nthen one's Kr�r;ta consciousness will begin. By the moonshine, all the\nvegetables are nourished. The moonshine is so pleasing that people can\neasily understand that they are living by the mercy of the Supreme\nPersonality of Godhead Kr�r;ta. Without His mercy there cannot be sun,\nwithout His mercy there cannot be moon, and without His mercy there\ncannot be fire, and without the help of sun, moon and fire, no one can\nlive. These are some thoughts to provoke Kr�r;ta consciousness in the\nconditioned soul.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0749": "710\n\nBhagavad gita As It Is\n-\n\n[Ch. 15\n\nTEXT 13\n\nlfllnfm :q � ��(�l+��ij)� 1\n� :q1ffi: �: ��((1(�'4Ef\\:ll��fl\ngam aviSya ca bhutani\ndharayamy aham ojasa\npU§flami cau§adhi{l sarvafl\nsomo bhutva rasatmakafl\ngam-the planets; aviSya-entering; ca-also; bhutani-living entities;\ndhiirayami-sustaining; aham-I; ojasa-by My energy; pU§flami-nourishing;\nca-and; au§adhift-all vegetables; sarva�-all; soma�-the moon; bhutvabecoming; rasa-atmak�-supplying the juice.\nTRANSLATION\nI enter into each planet, and by My energy they stay in orbit. I become\n\nthe moon and thereby supply the juice of life to all vegetables.\nPURPORT\n\nIt is understood that all the planets are floating in the air only by the\nenergy of the Lord. The Lord enters into every atom, every planet, and\nevery living being. That is discussed in the Brahma-samhita. It is said\nthere that one plenary portion of the Supreme Personality of Godhead,\nParamatma, enters into the planets, the universe, the living entity, and\neven into the atom. So due to His entrance, everything is appropriately\nmanifested. When the spirit soul is there, a living man can float on the\nwater, but when the living spark is out of the body and the body is dead,\nit sinks. Of course when it is decomposed it floats just like straw and\nother things, hut as soon as the man is dead, he at once sinks in the water.\nSimilarly, all these planets are floating in space, and this is due to the\nentrance of the supreme energy of the Supreme Personality of Godhead.\nHis energy is sustaining each planet, just like a handful of dust. If someone\nholds a handful of dust, there is no possibility of the dust falling, but if\none throws it in the air, it will fall down. Similarly, these planets, which\nare floating in air, are actually held in the fist of the universal form of the\n. Supreme Lord. By His strength and energy, all moving and unmoving\nthings stay in their place. It is said that because of the Supreme Personality\n\n�·.\nj;.1 .\n\n\\I.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0750": ". Text 14]\n\nThe Yoga of the Supreme Person\n\n711\n\nof Godhead, the sun is shining and the planets are steadily moving. Were\nit not for Him, all the planets would scatter, like dust in air, and perish.\nSimilarly, it is due to the Supreme Personality of Godhead that the moon\nnourishes all vegetables. Due to the moon's influence, the vegetables\nbecome delicious. Without the moonshine, the vegetables can neither\ngrow nor taste succulent. Human society is working, living comfortably\nand enjoying food due to the supply from the Supreme Lord. Otherwise,\nmankind could not survive. The word rasiitmaka� is very significant.\nEverything becomes palatable by the agency of the Supreme Lord through\nthe influence of the moon.\n\nTEXT 14\n\n3Tt �� wcrr srrfiir;rt �: 1\nmouqtW1(1+4l�'ffi: 'f¥4t�osi� 11�\\lll\naham vaiSviinaro bhiitvii\npriiriniim deham iisrita�\npriiriipiina-samiiyukta�\npaciimy annam catur-vidham\naham-I; vaisviinara�-by My plenary portion as the digesting fire;\nbhiitvii- becoming; priiriniim-of all living entities; de ham- body; iiSrita�situated; priira-outgoing air; apiina- downgoing air; samiiyukta�-keep\nbalance; paciimi- dig est; annam-foodstuff; catur-vidham-four kinds of.\nTRANSLATION\nI am the fire of digestion in every living body, and I am the air of life,\noutgoing and incoming, by which I digest the four kinds of foodstuff.\nPURPORT\nAccording to Ayur v e dic siistra, we understand that there is a fire in\n-\n\nthe stomach which digests all food sent there. When the fire is not\nblazing, there is no hunger, and when the fire is in order, we become\nhungry.\n\nSometimes when the fire is not going nicely, treatment is\nrequired. In any case, this fire is representative of the Supreme Personality\n\nof Godhead.\n\n'-\n\nVedic mantras also confirm that the Supreme Lord or\n\n' .11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0751": "712\n\n[Ch. 15\n\nBhagavad-gita As It Is\n\nBrahman is situated in the form of fire within the stomach and is digesting\nall kinds of foodstuff. Therefore since He is helping the digestion of all\nkinds of foodstuff, the living entity is not independent in the eating\nprocess. Unless the Supreme Lord helps him in digesting, there is no\npossibility of eating. He thus produces and digests foodstuff, and, by His\ngrace, we are enj oying life. In the Vediinta-siitra this is also confirmed:\n\nsabdiidibhyo'nta[l, prat4thiiniic ca. The Lord is situated within sound\nand within the body, within the air and even within the stomach as the\ndigestive force. There are four kinds of foodstuff: some are swallowed,\nsome are chewed, some are licked up, and. some are sucked, and He is\nthe digestive force for all of them.\n\nTEXT 15\n\n·����if\n�: �l'1+i-flt4 :q I\n��� �({�q�\n�t{aJ€t�llt � II� '-\\II\nsaroasya ciiham hrdi sanniv4tho\nmatta[l, smrtir jiiiinam apohanam ca\nvedaiS ca saroair aham eva vedyo\nvediinta-krd veda-vid eva ciiham\nsaroasya-of all living beings; ca- and; aham-1; hrdi- in the heart;\nsituated; mattalt - from Me; smrti[l,- remembrance;\n\nsannivi§ta{t - being\n\njiiiinam- knowledge;\n\napohanam ca-and forgetfulness; vedai[l,-by the\nVedas; ca-also; saroai[l,-all;aham-1 am; eva-certainly; vedya[l,- knowable;\n\nvediinta-krt-the compiler of the Vediinta; veda vit- the knower of the\n-\n\nVedas; eva-certainly; ca-and; aham-1.\nTRANSLATION\nI am seated in everyone's heart, and from Me come remembrance,\nknowledge and forgetfulness. By all the Vedas am I to he known;\nindeed I am the compiler of Vedanta, and I am the knower of the Vedas.\nPURPORT\ni\n\nl\n\nThe Supreme Lord is situated as Paramatma in everyone's heart, and it\nis from Him that all activities are initiated. The living entity forgets\n\nj·l\n\n- I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0752": "Text 15)\n\nThe Yoga of the Supreme Person\n\n713\n\neverything of his past life, but he has to act according to the direction of\n\nthe Supreme Lord, who is witness to all his work. Therefore he begins his\nwork according to his past deeds. Required knowledge is supplied to him,\nand remembrance is given to him, and he forgets, also, about his past life.\n\nThus, the Lord is not only all-pervading; He is also localized in every\n\nindividual heart. He awards the different fruitive results. He is not only\nworshipable as the impersonal Brahman, the Supreme Personality of\n\nGodhead, and the localized Paramatma, but as the form of the incarnation\n\nof the Vedas as well. The Vedas give the right direction to the people so\n\nthat they can properly mold their lives and come back to Godhead, back\n\nto home. The Vedas offer knowledge of the Supreme Personality of\n\nGodhead, Kn;l).a, and Kr�l).a in His incarnation as Vyasadeva is the compiler\n\nof\n\nthe\n\nVediinta-siitra.\n\nThe commentation\n\non the\n\nVediinta-siitra by\n\nVyasadeva in the Srimad-Bhiigavatam gives the real understanding of\n\nVediinta-siitra. The Supreme Lord is so full that for the deliverance of\n\nthe conditioned soul He is the supplier and digester of foodstuff, the\n\nwitness of his activity, the giver of knowledge in the form of Vedas and\n\nas the Supreme Personality of Godhead, Sri Kr�l).a, the teacher of the\n\nBhagavad-gitii. He is worshipable by the conditioned soul. Thus God is\n\naU-good; God is all-merciful.\n\nAnta�prav�ta� siistii janiiniim. The living entity forgets as soon as he\n\n(uits his present body, but he begins his work again, initiated by the\nSupreme Lord. Although he forgets, the Lord gives him the intelligence to\n\nrenew his work where he ended his last life. So not only does a living entity\nenjoy or suffer in this world according to the dictation from the Supreme\nLord situated locally in the heart, but he receives the opportunity to\n\nunderstand Vedas from Him. If one is serious to understand the Vedic\nknowledge� then Kr�l).a gives the required intelligence. Why does He present\n\nthe Vedic knowledge for understanding? Because a living entity individually\n\nneeds to understand Kr�l).a. Vedic literature confirms this: yo'sau sarvair\nvedair giyate. In all Vedic literature, beginning from the four Vedas,\n\nVediinta-siitra and the Upani�ads and Puriicws, the glories of the Supreme\n\nLord are celebrated. By performing Vedic rituals, discussing the Vedic\n\nphilosophy and worshiping the Lord in devotional service, He is attained.\n\nTherefore the purpose of the Vedas is to understand' Kr�l).a. The Vedas give\n\nus direction to understand Kr�l).a and the process of understanding. The\n\nultimate goal is the Supreme Personality of Godhead. Vediinta-siitra con­\n\nfirms this in the following words: tat tu samanvayiit. One can attain perfec­\n\ntion by understanding Vedic literature, and one can understand his rela­\n\ntionship with the Supreme Personality of Godhead by performing the\n\ndifferent processes. Thus one can approach Him and at the end attain the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0753": "[Ch. 15\n\nBhagavad-gita As It Is\n\n714\n\nsupreme goal, who is no other than the Supreme Personality of Godhead.\nIn this verse, however, the purpose of the Vedas, the understanding of the\n\nVedas and the goal of Vedas are clearly defined.\n\nTEXT 16\n\nllfcl4\\ �� m� ��T� � � I\n�: ttcfifOr ���s��� ����II\ndviiv imau pum§aU loke\nk§aras ciik§ara eva ca\nk§ara� sarviipi bhiitiini\nkiitastho 'k§ara ucyate\ndvau-two; imau-in this (world); pum§au- living entities; loke-in the\nworld; k§ara�- fallible; ca\n\n-\n\nand; ak§ara�-infa llible; eva-certainly; ca- and;\n\nk§ara� the fallible; sarviipi-all; bhiitiini- living entities; kiifastha�-in\n-\n\noneness; ak§ ara�- infallible; ucyate-is said.\n\nTRANSLATION\n\ni\n\n4\n\nThere are two classes of beings, the fallible and the infallible. In the\nmaterial world every entity is fallible, and in the spiritual world every\nentity is called infallible.\nPURPORT\nAs already explained, the Lord in His incarnation as Vyasadeva compiled\nthe Vediinta-siitra. Here the Lord is giving, in summary, the contents of the\n\nVediinta-siitra: He says that the living entities, who are innumerable, can\nbe divided into two classes-the fallible and the infallible. The living entities are eternally sep arated parts and parcels of the Supreme Personality\nof Godhead. When they are in contact with the material world, they are\ncalled jiva-bhiitii�, and the Sanskrit words given here, sarviipi bhiitiini,\nmean that they are fallible. Those who are in oneness with the Supreme\nPersonality of Godhead, however, are called infallible.- Oneness does not\nmean that they have no individuality, but that there is no disunity. They\n\nj\nf\nI\n\nt1\n\nI.\n\nare all agreeable to the purpose of the creation. Of course, in the spiritual\nworld, there is no such thing as creation, but since the Supreme Personality\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0754": "Text 17]\n\nThe Yoga of the Supreme Person\n\n715\n\nof Godhead has stated in the Vediinta-siitra that He is the source of all\nemanations, that conception is explained.\nAccording to the statement of the Supreme Personality of Godhead,\nLord Kr�l)a, there are two classes of men. The Vedas give evidence of this,\nso there is no doubt about it. The living entities, who are struggling in this\nworld with the mind and five senses, have their material bodies which are\nchanging as long as the living entities are conditioned. One's body changes\ndue to contact with matter; matter is changing, so the living entity appears\nto be changing. But in the spiritual world the body is not made of matter;\ntherefore there is no change. In the material world the living entity undergoes six changes-birth, growth, duration, reproduction, then dwindling\nand vanishing. These are the changes of the material body. But in the\nspiritual world the body does not change; there is no old age, there is no\nbirth, there is no death. There all exists in oneness. It is more clearly\nexplained as saroiip.i bhiitiini: any living entity who has come in contact\nwith matter, beginning from the first created being, Brahma, down to a\nsmall ant, is changing its body; therefore they are all fallible. In the\nspiritual world, however, they are always liberated in oneness.\n\nTEXT 17\n\n�: ��\"@1�:\n\nq(¥w:it��<=>lft�n 1\n� elCh'I�'IIRI�� �.. €4°�� ��: llt\\911\nuttamafl puru§as tv anyafl\nparamiitmety udahrtafl\nyo loka-trayam iivi.Sya\nbibharty avyaya isvarafl\nut tamafl-the best;puru§afl,-personality; tu-but; anyafl,-another; param\n-the Supreme; atmii-Self; iti-thus; udiihrta[l-said; ya[l-one who; lokaof the universe; t ra yam-the three divisions; avi.Sya-entering; bibhartimaintaining; avyaya[l,-inexhaustible; isva rafl-the Lord.\nTRANSLATION\n\nl\n\nt\n\n��\nt\nl\n\nBesides these two, there is the greatest living personality, the Lord\nHimself, who has entered into these worlds and is maintaining them.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0755": "716\n\nBhagavad-gita As It Is\n\n[Ch. 15\n\nPURPORT\nThis verse is very nicely expressed in the Katha Upan�ad and Svetiisva­\n\ntara Upani�ad: It is clearly stated there that above the innumerable living\n\nentities, some of whom are conditioned and some of whom are liberated,\n\nthere is the Supreme Personality who is Paramatma. The U panisadic\nverse runs as follows: nityo nityiiniirh cetanas cetaniiniim. The purport is\n\nthat amongst all the living entities, both conditioned and liberated, there\n\nis one supreme living personality, the Supreme Personality of Godhead,\n\n. who maintains them and gives them all the facility of enjoyment according\n\nto different work. That Supreme Personality of Godhead is situated in\n\neveryone's heart as Paramatma. A wise man who can understand Him is\neligible to attain the perfect peace, not others.\n\nIt is incorrect to think. of the Supreme Lord and the living entities as\n\nbeing· on the same level or equal in all respects. There is always the ques­\n\ntion of superiority and inferiority in their personalities. This particular\nword uttdma is very significant. No one can surpass the Supreme Person­\n\nality of Godhead. Loke is also significant because in the Paum�a, a Vedic\n\nliterature, it-is stated: lokyate vediirtho'nena. This Supreme Lord in His\n·\n\nlocalized aspect as Paramatma explains the purpose of the Vedas. The\n\n�-;\n\n'following verse also appears in the Vedas:\n\nfl:'\n\ntiivad e�a samprasiido 'smiic\nchaririit samutthiiya pararh\n\nr ..\n\njyoti-riiparh sampadya svena\nriiper-iibhin�padyate sa uttama� pum�a�\n\n''The Supersoul coming out of the body enters the impersonal brahma-\n\n. jypti; then in\"'His form He.remains in His spiritual identity. That Supreme\n·\n-\n\n·\n\n.is called the Supreme Personality.\"\n\nThis means that the\n\nSupreme\n\nPersonality is exhibiting and diffusing His spiritual effulgence, which is\n\n. the 'ultimate illumination. That Supreme Personality also has a localized\n\n.aspect a,s Paramatma. By incarnating Himself as the son of Satyavafi and\nParasara, He explains th� Vedic knowledge as Vyasadeva.\n\n[I•\n\nJ·\n[\nI\n\nI\n\nTEXT 18\n\n���)s���:l\nri\\'sm � � � !ff�«r: ��tiht+H Ht �II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0756": "Plate 29. Arjuna addressed Kw1a: \"You are the Supreme Brahman, the ultimate, the supreme\n\nabode and purifier.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0757": "Plate 30. \"Know that all these beautiful, glorious and mighty creations spring from but a spark of\n\nMy splendor.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0758": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0759": "\"WlOJ paW111-0Ml sm eun!Jy paMoqs 11USJ)IlS111lV \"l£ <JJD[c/\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0760": "Plate 33. KwJa delivers His unalloyed devotee from the ocean of birth and death.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0761": "", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0762": "Plate 35. There is a banyan tree which has its roots upward and its branches down.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0763": ",\\\n\n·v\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0764": "Plate 37. The living entity in the material world carries his different conceptions of life as the\nair carries aromas.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0765": "Plate 38. Bewildered by false ego, strength, pride, lust and anger.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0766": "Plate 39. Lust, greed and anger are the three gates leading down to hell.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0767": "Plate 40 There are three kinds of faith-that in the mode of goodness, that in passion and\nthat in ignorance.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0768": "Plate 41. The place of action, the performer, the senses, the endeavor and ultimately the\n\nSupersoul. These are the five factors of action.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0769": "Plate42. By worship of the Lord, man can, in the performance of his own duty, become perfect.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0770": "Plate 43. \"Always think of Me and become My devotee. Worship Me and offer your homage\n\nunto Me.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0771": "Plate 44. Wherever there is Kr�JJ.a and Arjuna there will certainly be opulence, victory, extra­\n\nordinary power and morality.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0772": "The Yoga of the Supreme Person\n\nText 19]\n\n717\n\nyasmiit k�aram atito'ham\nak§ariid api cottama[l\nato'smi loke vede ca\nprathita[l puru�ottama[l\nyasm ii t- because; k�aram-the fallible; atita[l,-transcendental; aham-I;\n\nak�ariit-from the infallible; api- better than that; ca-and; uttama[l-the\n\nbest; ata[l- therefore; asmi-I am; loke- iri the world; vede- in the Vedic\nliterature; ca-and; pra thit a[l - celebrated; puru�ot tama[l-as the Supreme\n\nPersonality.\n\n.\n\n·\n\nTRANSLATION\nBecause I am transcendental, beyond both the fallible and the infallible,\nand because I am the greatest, I am celebrated both in the world and in\nthe Vedas as that Supreme Person.\nPURPORT\nNo one can surpass the Supreme Personality of Godhead, Kr�t;ta-neith�r­\n\nthe conditioned soul nor the liberated soul. He is, therefore, the greatest\n\nof personalities. Now it is clear here that the living entities and th�\nSupreme Personality of Godhead are individuals. The difference is that\n\nthe living entities, either in the conditioned state or in the liberateclstate,\ncannot surpass in quantity the inconceivable pote.ncies of· the Suprem·e\n\nPersonality of Godhead.\n\nTEXT 19\n\n� '41��'44'(il131t.,-lRt �.fl�¥4( I\n� ij4�=A131RI � rim � ut�ll\nyo miim evam asammii�ho,\njiiniiti puru�ottamam\n'\nsa sarva-vid bhajati miim\nsarva-bhiivena bhiirata\nya[l,-anyone; miim-unto Me; evam�certainly; asammii�h a[l - without a ­\n\ndoubt;\n::J\n\nj iinii ti-k nows;\n\npuru�ottamam-the\n\nSupreme\n\nPersonality\n\nof\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0773": "718\n\nBhagavad-gita As It Is\n\n[Ch. 15\n\nGodhead; sa�-he; saroa-vit-knower of everything; bhajati-renders devotional service; mam-unto Me; saroa-bhavena-in all respects; bharata-0\nson of Bharata.\n\nTRANSLATION\nWhoever knows Me as the Supreme Personality of Godhead, without\ndoubting, is to be understood as the knower of everything, and he\n'\ntherefore engages himself in full devotional service, 0 son of Bharata.\nPURPORT\nThere are many philosophical speculations about the constitutional\nposition of the living entities and the Supreme Absolute Truth. Now in\nthis verse the Supreme Personality of Godhead clearly explains that anyone who knows Lord Kr�J.:la as the Supreme Person is actually the\nknower of everything. The imperfect knower goes on simply speculating\nabout the Absolute Truth, but the perfect knower, without wasting his\nvaluable time, engages directly in Kr�J.:la consciousness, the devotional\nservice of the Supreme Lord. Throughout the whole of Bhagavad-gita,\nthis fact is being stressed at every step. And still there are so many\nstubborn commentators on Bhagavad-gita who consider the Supreme\nAbsolute Truth and the living entities to be one and the same.\nVedic knowledge is called sruti, learning by aural reception. One should\nactually receive the Vedic message from authorities like Kr�J.:la and His\nrepresentatives. Here Kr�J.:la distinguishes everything very nicely, and one\nshould hear from this source. Simply to hear like the hogs is not sufficient;\none must be able to understand from the authorities. It is not that one\nshould simply speculate academically. One should submissively hear from\n\nBhagavad-gita that these living entities are always subordinate to the\nSupreme Personality of Godhead. Anyone who is able to understand this,\n\naccording to the Supreme Personality of Godhead, Sri Kr�J.:la, knows the\npurpose of the Vedas; no one else knows the purpose of the Vedas.\nThe word bhajate is very significant. In many places the word bhajate is\nexpressed in relationship with the service of the Supreme Lord. If a\nperson is engaged in full Kr�J.:la consciousness in devotional service of the\nLord, it is to be understood that he has understood all the Vedic knowledge.\nIn the V ai�l)ava parampara it is said that if one is engaged in the devotional service of Kr�J.:la, then there is no need for a spiritual process to understand the Supreme Absolute Truth. He has illready come to the post\n\n_j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0774": "Text 20]\n\nThe Yoga of the Supreme Person\n\n719.\n\nbecause he is engaged in the devotional service of the Lord. He has ended\n\nall preliminary processes of understanding; similarly, if anyone, after\nspeculating for hundreds of thousands of lives, does not come to the\npoint that Krgta is the Supreme Personality of Godhead and that one\nhas to surrender there, all his speculation for so many years and lives is a\nuseless waste of time.\n\nTEXT 20\n\n�Rr �� ��JA:ffi lfli'TSWN I\n0\\�''�' !lf%+11 �I �f.l� �� llmf II� o It\n..\n\niti guhyatamarh siistram\nidam uktarh mayiinagha\netad buddhvii buddhimiin syiit\nkrta-krtyas ca bhiirata\niti-thus; guhyatamam-the most confidential; siistram-revealed scrip­\n\ntures; i dam-this; uktam-disclosed; maya-by Me; anagha-0 sinless one;\netat-this; buddhvii-understanding; buddhimiin-intelligent; syiit-one be­\n\ncomes; krta-krtya[l-the most perfect; ca-and; bhiirata-{) son of Bharata.\nTRANSLATION\nThis is the most confidential part of the Vedic scriptures, 0 sinless one,\n\nand it is disclosed now by Me. Whoever understands this will become wise,\nand his endeavors will know perfection.\nPURPORT\n\nThe Lord clearly explains here that this is the substance of all revealed\nscriptures. And one should understand this as it is given by the Supreme\nPersonality of Godhead. Thus one will become intelligent and perfect in\ntranscendental knowledge. In other words, by understanding this philosophy of the Supreme Personality of Godhead and engaging in His transcendental service, everyone can become freed from all contaminations of the\nmodes of material nature. Devotional service is a process of spiritual\nunderstanding. Wherever devotional service exists, the material contamination cannot coexist. Devotional service to the Lord and the Lord Himself\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0775": "720\n\nBhagavad-glta As It Is\n\n[Ch. 15.\n\nare one and the same because they are spiritual-the internal energy of the\nSupreme Lord. The Lord is said to be the sun, and ignorance is called\n\ndarkness. Where the sun is present, there is no question of darkness.\n\nTherefore, whenever devotional service is present under the proper guidance\n\nof a bona fide spiritual master, there is no question of ignorance.\n\nEveryone must take to this consciousness of Kr�Q.a and engage in\n\ndevotional service to become intelligent and purified. Unless one comes to\n\nthis position of understanding Kr�Q.a and engages in devotional service,\nhowever intelligent he may be in the estimation of some common man,\n\nhe is not perfectly intelligent.\n\nThe word anagha, by which Arjuna is addressed, is significant. Anagha,\n\n0 sinless one, means that unless one is free from all sinful reactions, it is\n\nvery difficult to understand Kr�Q.a. One has to become free from all\ncontamination, all sinful activities; then he can understand. But devotional\n\nservice is so pure and potent that once one is engaged in devotional service\n\nhe automatically comes to the stage of sinlessness.\n\nWhile performing devotional service in the association of pure devotees\n\nin full Kr�Q.a consciousness, there are certain things which require to be\n\nvanquished altogether. The most important thing one has to surmount is\n\nweakness of the heart. The first falldown is caused by the desire to lord it\n\nover material nature. Thus one gives up the transcendental loving service\nof the Supreme Lord. The second weakness of the heart is that as one\n\nincreases the propensity of lording it over material nature, he becomes\n\nattached to matter and the possession of matter. The problems of material\nexistence are due to these weaknesses of the heart.\n\nThus end the Bhaktivedanta Purports to the Fifteenth Chapter of the\n\nSrimad-Bhagavad-gita in the matter of Puru�ottama-yoga, the Yoga of the\n\nSupreme Person.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0776": "CHAPTER SIXTEEN\n\nThe Divine and Demoniac Natures\nTEXTS 1-3\n\n�li•lct 1a��� I\natlfli �*44�f4\\�Wfll 'l�et�Rt: I\n\n� �� �� m����«tq- 31� II t II\n� (1€!4+rstit��€!41•t: ���- �\n� ��'<�� ili�lq�� II� II\n�: aJ1fT '[ftr: �n�+i�u i11Rt+41mrr 1\n����llmfll�ll\nsri bhagaviin uviica\nabhayam sattva-samsuddhir\njfiiina-yega-vyavasthiti�\ndiinam damas ca yajfias ca\nsviidhyiiyas tapa iirjavam\nahimsii satyam akrodhas\ntyiiga� siintir apai!unam\ndayii bhiite§v aloluptvam\nmiirdavam hrir aciipalam\n721\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0777": "722\n\nBhagavad-g1ta As It Is\n\n[Ch. 16\n\ntejaf!, k§amii dhrtifl saucam\nadroho niitimiinitii\nbhavanti sampadam daivim\nabhijiitasya bhiirata\nI\n\nsri bhagaviin uviica-the Supreme Personality of Godhead said; abhayam\n-fearlessness; sattva-sarhsuddhifl,-purification of one's existence; jniinaknowledge; yoga-of linking up; vyavasthitif!,-the situation; diinamcharity; damaf!, ca-and controlling the mind; yajnafl, ca-and performance\nof sacrifice; sviidhyiiyaf!,-study of\n\nVedic literature; tapaf!,-austerity;\n\niirjavam-simplicity; ahirhsii-nonviolence; satyam-truthfulness; akrodhaf!,\n-freedom from anger; tyiigafl,-renunciation; siinti/J,-tranquility; apaisunam\n-aversion to faultfinding; dayii-mercy; bhute§u-towards all living entities;\naloluptvam-freedom from greed; miirdavam-gentleness; hrifl,-modesty;\naciipalam-determination;\n\ntejaf!,-vigor; k§ama-forgiveness; dhrtif!,-forti­\n\ntude; saucam-cleanliness; adrohaf!,-freedom from envy; na-not; atimiinitii\n-expectation of honor; bhavanti-become; sampadam-qualities; daivimtranscendental; abhijatasya-one who is\n\nborn of; bhiirata-0 son of\n\nBharata.\nTRANSLATION\nThe Blessed Lord said: Fearlessness, purification of one's existence,\ncultivation of spiritual knowledge, charity, self-control, performance of\nsacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousn�s; gentleness, modesty\nand steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor-these transcendental qualities, 0 son of Bharata, belong to godly men endowed with divine nature.\nPURPORT\n\nIn the beginning of the Fifteenth Chapter, the banyan tree of this\nmaterial world was explained. The extra roots coming out of it were\ncompared to the activities of the living entities, some auspicious, some\ninauspicious. In the Ninth Chapter, also, the devas, or godly, and the\nasuras, the ungodly, or demons, were explained. Now, according to Vedic\nrites, activities in the mode of goodness are considered auspicious for\nprogress on the path of liber�tion, and such activities are known as deva-\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0778": "Texts l-3]\n\nThe Divine and Demoniac Nature's\n\n723·\n\nprakrti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are\nacting in the modes of passion and 'ignorance, on the other hand, there is\nno possibility of liberation. Either they will have to remain in this\nmaterial world as human beings, or they will descend among the species of\nanimals or even lower life forms. In this Sixteenth Chapter the Lord\nexplains both the transcendental nature and its attendant qualities, as well\nas\n\nthe demoniac nature and its qualities. He also explains the advantages\n\nand disadvantages of these qualities.\nThe word abhijiitasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly\natmosphere is known in the Vedic scriptures as Garbhiidhiina-saritskiira.\nIf the parents want a child in the godly qualities they should follow the\nten principles of the human being. In Bhagavad-gitii we have studied also\nbefore that sex life for begetting a good child is Kr�IJ.a Himself. Sex life is\nnot condemned provided the process is used in Kr�IJ.a consciousness.\nThose who are in Kr�IJ.a consciousness at least should not beget children\nlike cats and dogs but should beget them so they may become Kn;IJ.a\nconscious after birth. That should be the advantage of children born of a\nfather or mother absorbed in Kn;l).a consciousness.\nThe social institution known as varriisrama-dharma-the institution\ndividing society into four divisions or castes-is not meant to divide human\nsociety according to birth. Such divisions are in terms of educational\nqualifications. They are to keep the society in a state of peace and\nprosperity. The qualities mentioned herein are explained as transcendental\nqualities meant for making a person progress in spiritual understanding so\nhe can get liberated from the material world. In the varpiisrama institution\nthe sannyiisi, or the person in the renounced order of life, is considered to\nbe the head or the spiritual master of all the social statuses and orders.\n\nA briihmara is considered to be the spiritual master of the three other\nsections of a society, namely, the k�atriyas, the vaisyas and the sudras, but\na sannyiisi, who is on the top of the institution_,is considered to be the\nspiritual master of the briihmaras also. For a sannyiisi, the first qualification should be fearlessness. Because a sannyiisi has to be alone without\nany support or guarantee of support, he has simply to depend on the\nmercy of the Supreme Personality of Godhead. If he thinks, \"After\nleaving my connections, who will protect me?\" he should not accept the\nrenounced order of life. One must be fully convinced that Kr�IJ.a or the\nSupreme Personality of Godhead in His localized aspect as Paramatma is\nalways within, that He is seeing everything and He always knows what one\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0779": "724\n\nintends\n\nBhagavad-gita As It Is\nto\n\ndo.\n\nOne\n\n[Ch. 16\n\nmust thus have firm conviction that Kr�lJ.a as\n\nParamatma will take care of a soul surrendered to Him. \"I shall never be\nalone,\" one should think. \"Even if I live in the darkest regions of a forest\nI shall be accompanied by Kr�pa, and He will give me all protection.\"\n\nThat conviction is called abhayam, without fear. This state of mind is\nnecessary for a person in the renounced order of life. Then he has to\npurify his existence. There are so many rules and regulations to be followed in the renounced order of life. Most important of all, a sannyiisi is\nstrictly forbidden to have any intimate relationship with a woman. He is\neven forbidden to talk with a woman in a secluded place. Lord Caitanya\nwas an ideal sannyiisi, and when He was at Puri His feminine devotees\ncould not even come near to offer their respects. They were advised to\nbow down from a distant place. This is not a sign of hatred for women as\na class, but it is a stricture imposed on the sannyiisi not to have close\nconnections with women. One has to follow the rules and regulations of a\nparticular status of life in order to purify his existence. For a sannyiisi,\nintimate relations with women and possessions of wealth for sense gratification are strictly forbidden. The ideal\n\nsannyiisi was\n\nLord Caitanya\n\nHimself, and we can learn from His life that He was very strict in regards\nto women. Although He is considered to be the most liberal incarnation of\nGodhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the\n\nsannyiisa order of the life in\n\nconnection with association with woman. One of His personal associates,\nnamely Chota Haridasa, was personally associated with Lord Caitanya, along\nwith His other confidential personal associates, but somehow or other this\nChota Haridasa looked lustily on a young woman, and Lord Caitanya was\nso strict that He at once rejected him from the society of His personal\nassociates. Lord Caitanya said, \"For a sannyiisi or anyone who is aspiring\nto get out of the clutches of material nature and trying to elevate himself\nto the spiritual nature and go back to home, back to Godhead, for him,\nlooking toward material possessions and women for sense gratificationnot even enjoying them, but just looking toward them with such\n\n�\n\npropensity-is so condemned that he had better commit suicide before\nexperiencing such illicit desires.\" So these are the processes for purification.\nThe next item is jniina-yoga-vyavasthiti�: being engaged in the cultivation of knowledge. Sannyiisi life is meant for distributing knowledge to\nthe householders\n\nand\n\nothers\n\nwho\n\nhave forgotten\n\ntheir real life of\n\nspiritual advancement. A sannyiisi is supposed to beg from door to door\nfor his livelihood, but this does not mean that he is a beggar. Humility is also\n\nL\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0780": "Texts l-3]\n\nThe Divine and Demoniac Natures\n\n725\n\none of the qualifications of a transcendentally situated person, and out of\nsheer humility the sannyiisi goes from door to door, not exactly for the\npurpose of begging, but to see the householders and awaken them to\nKr�l)a consciousness. This is the duty of a\n\nsannyiisi. If he is actually\n\nadvanced and so ordered by his spiritual master, he should preach Kr�J;ta\nconsciousness with logic and understanding, and if he is not so advanced\n,\n\nhe should not accept the renounced order of life. But even if he has\naccepted the renounced order of .life without sufficient knowledge, he\nshould engage himself fully in hearing from a bona fide spiritual master to\ncultivate knowledge. A\n\nsannyiisi or one in the renounced order of life\n\nmust be situated in fearlessness, sattva-samsuddhi{l (purity) and jiiiinayoga (knowledge).\n\nThe next item is charity. Charity is meant for the householders. The\nhouseholders should earn a livelihood by an honorable means and spend\nfifty percent of their income to propagate Kr�l)a consciousness all over\nthe world. Thus a householder should give in charity to such institutional\nsocieties that are engaged in that way. Charity should be given to the right\nreceiver. There are different kinds of charities, as will be explained later\non, charity in the modes of goodness, passion and ignorance. Charity in the\nmode of goodness is recommended by the scriptures, but charity in the\nmodes of passion and ignorance is not recommended because it is simply a\nwaste of money . Charity should be given only to propagate Kr� pa consciousness all over the world. That is charity in the mode of goodness.\nThen as far as dama{l (self-control) is concerned, it is not only meant\nfor other orders of religious society, but it is especially meant for the\nhouseholder. Although he has a wife, a householder should not use his\nsenses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex\nlife with his wife. Modern society enjoys sex life with contraceptive\nmethods or more abominable methods to avoid the responsibility of\nchildren. This is not in the transcendental quality but is demoniac. If\nanyone, even if he is a householder, wants to make progress in spiritual\nlife, he must control his sex life and should not beget a child without\nthe purpose of serving Kr�pa. If he is able to beget children who will be\nin Kr�l)a consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0781": "726\n\nBhagavad-glta As It Is\n\n[Ch. 16\n\nSacrifice is another item to be performed by the householders because\nsacrifices require a large amount of money. Other orders of life, namely\nthe brahmacarya, the viinaprastha and sannyiisa, have no money; they live\nby begging. So performance of different types of sacrifice is meant for the\nhouseholder. They should perform agni-hotra sacrifices as enjoined in the\nVedic literature, but such sacrifices at the present moment are very\nexpensive, and it is not possible for any householder to perform them.\nThe best sacrifice recommended in this age is called sankirtana-yajiia, the\nchanting of Hare Kr�pa, Hare Kr�pa, Kr�pa Kr�pa, Hare Hare/Hare Rama,\nHare Rama, Rama Rama, Hare Hare. This is the best and most inexpensive\nsacrifice; everyone can adopt it and derive benefit. So these three items,\nnamely charity, sense control and performance of sacrifice, are meant for\nthe householder.\nThen sviidhyiiya�, Vedic study, and tapas, austerity, and iirjavam, gentleness or simplicity,\n\nare meant for the brahmacarya or student life.\n\nBrahmaciiris should have no connection with women; they should live a\nlife of celibacy and engage the mind in the study of Vedic literature for\ncultivation of spiritual knowledge. This is called sv/idhyiiya�. Tapas or\nausterity is especially meant for the retired life. One should not remain a\nhouseholder throughout his whole life; he must always remember that\nthere are four divisions of life, brahmacarya, grhastha, viinaprastha and\nsannyiisa. So after grhastha, householder life, one should retire. If one lives\nfor a hundred years, he should spend twenty-five years in student life,\ntwenty-five in householder life, twenty-five in retired life and twenty-five\nin the renounced order of life. These are the regulations of the Vedic\nreligious discipline. A_ man retired from household life must practice\nausterities of the body, mind and tongue. That is tapasyii. The entire\nva'?liisrama-dharma society is meant for tapasyii. Without tapasyi or\nausterity no human being can get liberation. The theory that there is no\nneed of austerity in life, that one can go on speculating and everything\nwill be nice, is neither recommended in the Vedic literature nor in\nBhagavad-gitii. Such theories are manufactured by showbottle spiritualists\nwho are trying to gather more followers. If there are restrictions, rules\nand regulations, people will not become attracted. Therefore those who\nwant followers in the name of religion, just to have a show only, don't\nrestrict the lives of their students nor their own lives. But that method is·\nnot approved by the Vedas.\nAs far as simplicity is concerned, not only should a particular order of\nlife follow this principle, but every member, be he in the brahmacarya-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0782": "Texts l-3 J\n\nThe Divine and Demoniac Natures\n\n727\n\nasrama, or grhastha-asrama or vanaprastha-asrama. One must live very\nsimply.\n\nAhirhsa means not arresting the progressive life of any living entity. One\n\nshould not think that since the spirit spark is never killed even after the\nkilling of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an\nample supply of grains, fruits and milk. There is no necessity for animal\nkilling. This injunction is for everyone. When there is no other alternative,\none may kill an animal, but it should be offered in sacrifice. At any rate,\nwhen there is an ample food supply for humanity, persons who are\ndesiring to make advancement in spiritual realization should not commit\nviolence to animals. Real ahirhsa means not checking anyone's progressive\n\nlife.. The animals are also making progress in their evolutionary life by\ntransmigrating from one category of animal life to another. If a particular\nanimal is killed, then his progress is checked. If an animal is staying in a\nparticular body for so many days or so many years and is untimely killed,\nthen he has to come back again in that form of life to complete the\nremaining days in order to be promoted to another species of life. So\ntheir progress should not be checked simply to satisfy one's palate. This is\n\ncalled ahimsa.\n\nSatyam. This word means that one should not distort the truth for\n\nsome personal interest.\n\nIn\n\nVedic literature there are some difficult\n\npassag({s, but the meaning or the purpose should be learned from a bona\nfide spiritual master. That is the process for understanding Vedas. Sruti\n\nmeans that one should hear from the authority. One should not construe\nsome interpretation for his personal interest. There are so many commen­\n\ntaries on Bhagavad-gita that misinterpret the original text. The real import\nof the word should be presented, and that should be learned from a bona\nfide spiritual master.\n\nAkrodha� means to check anger. Even if there is provocation one should\n\nbe tolerant, for once one becomes angry his whole body becomes polluted. Anger is the product of the modes of passion and lust, so one who\nis transcendentally situated should check himself from anger. ApaiSunam\n\nmeans that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an\nhonest person a thief is very much offensive for one who is making\nadvancement in spiritual life. Hrifl means that one should be very modest\n\nand must not perform some act which is abominable. Acapalam, determination, means that one should not be agitated or frustrated in some\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0783": "Bhagavad-gWi As It Is '\n\n728\n\n[Ch. 16\n\nattempt. There may be failure in some attempt, but one should not be\nsorry for that; he should make progress with patience and determination.\nThe word tejaft used here is meant for the k�atriyas. The k�atriyas should\nalways be very strong to be able to give protection to the weak. They\nshould not pose themselves as nonviolent. If violence is required, they\nmust exhibit it.\n\nSaucam means cleanliness, not only in mind and body but in one's\ndealings also. It is especially meant for the mercantile people, who should\nnot deal in the black market. Niitimiinitii, not expecting honor, applies to\nthe siidras, the worker class, which are considered, according to Vedic\ninjunctions, to be the lowest of the four classes. They should not be\npuffed up with unnecessary prestige or honor and should remain in their\nown status. It is the duty of the siidras to offer respect to the higher class\nfor the upkeep of the social order.\nAll these sixteen qualifications mentioned are transcendental qualities.\nThey should be cultivated according to the different statuses ofthe social\norder. The purport is that even though material conditions are miserable,\nif these qualities are developed by practice, by all classes of men, then\ngradually it is possible to rise to the highest platform of transcendental\nrealization.\nTEXT 4\n\n�T �s�� stiN: qt�'H-4�1Et :q I\n� :qt�� qy� «q(('ftltful:. II \\lll\ndambho darpo 'bhimiinas ca\nkrodha� piiru�yam eva ca\najiiiinam ciibhijiitasya\npiirtha sampadam iisurim\ndambhaft- pride;\n\ndmpafl,-arrogance;\n\nabhimiinaft-conceit;\n\nca-and;\n\nkroda[l -anger ; piiru §yam- harshness; eva-certainly; ca-and; ajiiiinam­\n\nignorance; ca- and; abhijiitasya-one who is born; piirtha-0 son of Prtha;\n\nsampadam- nature; iisurim-demoniac.\nTRANSLATION\nArrogance, pride, anger, conceit, harshness and ignorance-these qualities belong to those of demonic nature, 0 son of Prtha.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0784": "I\n\nText 5]\n\nThe Divine and Demoniac Natures\n\n729\n\nPURPORT\n\nIn this verse, the royal road to hell is described. The demoniac want to\nmake a show of religion and advancement in spiritual science, although\nthey do not follow the principles. They are always arrogant or proud in\npossessing some type of education or so much wealth. They desire to he\nworshiped by others, and demand respectability, although they do not\ncommand respect. Over trifles they become very angry and speak harshly,\nnot gently. They do not know what should he done and what should not\nhe done. They do everything whimsically, according to their ow.n desire,\n·and they do not recognize any authority. These demoniac qualities are\ntaken on by them from the beginning of their bodies in the wombs of\ntheir mothers, and as they grow they manifest all these inauspicious\nqualities.\n\nTEXT 5\n\n�(tqf!.{T�f��T I\n� �: � �\"nn�)sf« � II� II\ndaivi sampad vimok§iiya\nnibandhiiyiisuri matii\nmii sucafl sampadam daivim\nabhijiito 'si pii[l�ava\ndaivi-transcendental; sampat-nature; vimok�iiya-meant for liberation;\n\nniban dh iiya-for bondage; iisuri-demoniac qualities; matii-it is considered;\nmii-do not; suca{l.-worry; sampadam-nature; daivim-transcendental;\n\nabhijiita{l.-born; asi-you are; pii[lpava-0 son of Pandu.\nTRANSLATION\nThe transcendental qualities are conducive to liberation, whereas the\ndemonic qualities make for bondage. Do not worry, 0 son of Pap�u, for\nyou are born with the divine qualities.\nPURPORT\n\nLord Kr�rta encouraged Arjuna by telling him that he was not horn with\ndemoniac qualities. His involvement in the fight was not demoniac\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0785": "Bhagavad-g1ta As It Is\n\n730\n\n[Ch. 16\n\nbecause he was considering the pro's and con's. He was considering\nwhether respectable persons such as Bh� ma and Dropa should be killed or\nnot, so he was not acting under the influence of anger, false prestige, or\nharshness. Therefore he was not of the quality of the demons. For a\nk§atriya, a military man, shooting arrows at the enemy is considered\ntranscendental, and refraining from such a duty is demoniac. Therefore,\n\nthere was no cause for Arjuna to lament. Anyone who performs the\nregulated principles of the different orders of life is transcendentally\nsituated.\n\nTEXT6\n\nil���sW.4� ��:q I\n�) ��: � � lfr� lr � II� II\ndvau bhiita-sargau loke'smin\ndaiva iisura eva ca\ndaivo vistarasa� prokta\niisuram piirtha me srr-u\n\ndvau-two; bh iita-s a rgau-crea ted living beings; loke-in this world;\nasmin-this;\n\ndaiva[l-godly;\n\niisura[l-demoniac;\n\neva-certainly; ca-and;\ndaiva[l -divine; vistarasa[l-at great length; prokta�-said; iisu ram- demoniac; pii rt ha-0 son of Prtha; me-from Me; snm-just hear.\nTRANSLATION\n0 son of Prtha, in this world there are two kinds of created beings. One\n\nis called the divine and the other demonic. I have already explained to you\nat length the divine qualities. Now hear from Me of the demoniac.\nPURPORT\n\nLord Kr�pa having assured Arjuna that he was born with the divine\n,\n\nqualities, is now describing the demoniac way. The conditioned living\nentities are divided into two classes in this world. Those who are born\nwith divine qualities follow a regulated life; that is to say they abide by\nthe injunctions in scriptures and by the authorities. One should perform\nduties in the light of authoritative scripture. This mentality is called\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0786": "Text 7)\n\nThe Divine and Demoniac Natures\n\n731\n\ndivine. One who does not follow the regulative principles as they are laid\ndown in the scriptures and who acts according to his whims is called\ndemoniac or asuric. There is no other criterion but obedience to the\nregulative principles of scriptures. It is mentioned in Vedic literature that\nboth the demigods and the demons are born of the Prajapati; the only\ndifference is that one class obeys the Vedic injunctions and the other does\nnot.\nTEXT 7\n\n� :q � :q �if M!t(lij(U I\n;r m� ;nitr �RTU ;r � � f�ij II \\9 II\npravrttim ca nivrttim ca\njanii na vidur iisurii{t\nna saucam niipi ciiciiro\nna satyam te�u vidyate\n\npravrttim-proper action; ca-also; nivrttim-improper action; ca-and;\njan ii{t- pers ons; na-never; vidu{t-know; iisurii{t-in demoniac quality; na­\n\nnever; saucam-cleanliness; na-nor; api-also; ca-and; iiciira[l,-behavior;\nna-never; satyam-truth; te�u-in them; vidyate-there is.\nTRANSLATION\nThose who are demoniac do not know what is to be done and what is\nnot to he done. Neither cleanliness nor proper behavior nor truth is found\nin them.\nPURPORT\n\nIn every civilized human society there is some set of scriptural rules\nand regulations which are followed from the beginning, especially among\nthe Aryans, those who adopt the Vedic civilization and who are known as\nthe most advanced civilized peoples.\n\nThose who do not follow the\n\nscriptural injunctions are supposed to be demons. Therefore it is stated\nhere that the demons do not know the scriptural rules, nor do they have\nany inclination to follow them. Most of them do not know them, and\neven if some of them know, they have not the tendency to follow them.\nThey have no faith, nor are they willing to act in terms of the Vedic\ninjunctions. The demons are not clean, either externally or internally.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0787": "[Ch. 16\n\nBhagavad-gitii As It Is\n\n732\n\nOne should always be careful to keep his body clean by bathing, brushing\nteeth, changing clothes, etc. As far as internal cleanliness is concerned,\none should always remember the holy names of God and chant Hare\n:Kf�pa, Hare :Kf�pa, :Kf�pa Kr�pa, Hare Hare/Hare Rama, Hare Rama,\nRama Rama, Hare Hare. The demons neither like nor follow all these rules\nfor external and internal cleanliness.\n\nAs for behavior, there are many rules and regulations guiding human\nbehavior, such as the Manu-sarhhitii, which is the law of the human race.\nEven up to today, those who are Hindu follow the Manu-samhitii. Laws of\ninheritance and other legalities are derived from this book. Now, in the\n\nManu-sarhhitii, it is clearly stated that a woman should not be given freedom. That does not mean that women are to be kept as slaves, but they\nare like children. Children are not given freedom, but that does not mean\nthat they are kept as slaves. The demons have now neglected such\ninjunctions, and they think that women should be given as much freedom\nas\n\nmen. However, this has not improved the social condition of the world.\n\nActually, a woman should be given protection at every stage of life. She\nshould be given protection by the father in her younger days, by the\nhusband in her youth, and by the grownup sons in her old age. This is\nproper social behavior according to the Manu-samhitii.\n\nBut modern\n\neducation has artificially devised a puffed up concept of womanly life,\nand therefore marriage is practically now an imagination in human\nsociety. Nor is the moral condition of woman very good now. The\ndemons, therefore, do not accept any instruction which is good for\nsociety, and because they do not follow the experience of great sages and\nthe rules and regulations laid down by the sages, the social condition of\nthe demoniac people is very miserable.\n\nTEXTS\n\n�tR4¥4stRuj � �•taJ�{;ft� I\n\n�\n«� &:::!.-.\n•�t1�fltij� II � II\n�-q{-� q....{...ri\n•\n\n•\n\nasatyam aprati§tharh te\njagad iihur anisvaram\naparaspara-sambhiitarh\nkim anyat kiima-haitukam\nasatyam-unreal; aprati§tham-without foundation; te-they; jagat-the\ncosmic\n\nmanifestation;\n\niihu[l.-is\n\nsaid;\n\nanisvaram-with\n\nno\n\ncontroller;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0788": ",'\n\n/\n\nText 8]\n\nThe Divine and Demoniac Natures\n\naparaspara-by mutual lust; sam b hiitam caused; kim a nya t\nother cause; kiima-haitukam- it is due to lust only.\n-\n\n733\n\n-\n\nthere is no\n\nTRANSLATION\nThey say that this world is unreal, that there is no foundation and that\nthere is no God in control. It is p,roduced of sex desire, and has no cause\nother than lus t.\nPURPORT\nThe demoniac conclude that the world is phantasmagoria. There is no\ncause, no effect, no controller, no purpose: everything is unreal. They say\nthat this cosmic manifestation arises due to chance material actions and\nreactions. They do not think that the world was cr.eated by God for a\ncertain purpose. They have their own theory: that the world has come\nabout in its own way and that there is no reason to believe that there is a\nGod behind it. For them there is no difference between spirit and matter,\nand they do not accept the Supreme Spirit. Everything is matter only, and\nthe whole cosmos is supposed to be a mass of ignorance. According to\nthem, everything is void, and whatever manifestation exists is due to our\nignorance in perception. They take it for granted that all manifestation of\ndiversity is a display of ignorance. Just as in a dream we may create so\nmany things, which actually have no existence, so when we are awake we\nshall see that everything is simply a dream. But factually, although the\ndemdns say that life is a dream, they are very expert in enj oying this\ndream. And so, instead of acquiring knowledge, they become more and\nmore implicated in their dreamland. They conclude that as a child is\nsimply· the result of sexual intercourse between man and woman, this\nworld is born without any soul. For them it is only a combination of\nmatter that has produced the living entities, and there is no question of\nthe existence of the soul. A s many living creatures come out from perspiration and from a dead body without any cause, similarly, the whole living\nworld has come out of the material combinations of the cosmic manifestation. Therefore material nature is the cause of this manifestation, and\nthere is no other cause. They do not believe in the words of Kr�p.a in\nBhagavad-gitii: mayiidhyak�epa prakrti[t siiyate sa-cariicaram. \"Under My\n\ndirection the whole material world is moving.\" In other words, amongst\nthe demons there is no perfect knowledge of the creation of this world;\nevery one of them has some particular theory of his own. According to\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0789": "734\n\nBhagavad-glta A s It Is\n\n[Ch. 16\n\nthem, one interpretation of the scriptures is as good as another, for they\ndo not believe in a standard understanding of the scriptural injunctions.\n\nTEXT 9\n\n�t m¥�€4e+'lf wt�l�'ll.US(!�: I\n31+£CR9:!lllfl¥tior: � �q�)sf�r: 11 � 11\netiim dr§tim ava§tabhya\nna§tiitmiino 'lpa-buddhaya[t\nprabhavanty ugra-karmiipa[t\nk§ayiiya jagato 'hitii[t\netiim- thus; dn t im-vision; avU§t abhya- accepting; na§ta- lost; iitmiina[t\na lp a-buddhay a[t-less intelligent; p rabhavanti-fl ourish ; ugrakarmiiraft- in painful activities; k§ayiiya- for destruction; jagata[t- of the\nworld; ahitii[t- unbeneficial.\n-self;\n\nTRANSLATION\nFollowing such conclusions, the demoniac, who are lost to themselves\nand who have no intelligence, engage in unbeneficial, horrible works\nmeant to destroy the world.\n\nPURPORT\nThe demoniac are engaged in activities that will lead the world to\ndestruction. The Lord states here that they are less intelligent. The\nmaterialists, who have no concept of God, think that they are advancing.\nBut, according to Bhagavad-gitii, they are unintelligent and devoid of all\nsense. They try to enjoy this material world to the utmost limit and\ntherefore always engage in inventing something for sense gratification.\nSuch materialistic inventions are considered to be advancement of human\ncivilization, but the result is that people grow more and more violent and\nmore and more cruel, cruel to animals and cruel to other human beings.\nThey have no idea how to behave toward one another. Animal killing is\na.\n\nvery prominent amongst demoniac people. Such people are considered the\nenemies of the world because ultimately they will invent or create something which will bri n g destruction to all. Indirectly, this verse anticipates\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0790": "The Divine and Demoniac Natures\n\nText 10)\n\n735\n\nthe invention· of nuclear weapons, of which the whole world is today very\nproud. At any moment war may take place, and these atomic weapons\nmay create havoc. Such things are created solely for the destruction of\nthe world, and this is indicated here. Due to godlessness, such weapons are\ninvented in human society; they are not meant for the peace and\n·\n\nprosperity of the world.\n\nTEXT 10\n\n�l+l+llf�� �IS� ���: I\n�m00�fUP31\"���n II� oil\nkiimam iisritya du§piirarh\ndamb ha-miina-madiin vitii[t\nmohiid grhitviisad-griihiin\npravartante su c i-vratii[t\n'\n\nii\n\nk mam-lust;\n\niisritya-taking shelter of; du�piiram-insatiable; dambhaii\n\npride; mana-false prestige; mada anvitii[t-absorbed in conceit; moh t-by\n-\n\nillusion; grhitva- taking; as at- nonpermanent; grahan-things; pravartanteflourish; asuci-unclean; vratii[t-avowed.\nTRANSLATION\nThe demoniac, taking shelter of insatiable lust, pride and false prestige,\nand being thus illusioned, are always sworn to unclean work, attracted by\nthe impermanent.\nPURPORT\nThe demoniac mentality is described here. The demons' lust is never\nsatiated. They will go on increasing and increasing their insatiable desires\n\nj\n\nfor material en oyment. Although they are always full of anxieties on\naccount of accepting nonpermanent things, they still continue to engage\nin such activities out of illusion. They have no knowledge and cannot tell\nthat they are heading the wrong way. Accepting nonpermanent things,\nsuch demoniac people create their own God, create their own hymns, and\nchant accordingly.\n\nThe\n\nresult is that they become more and more\n\nj\n\nattracted to two things-sex en oyment and accumulation of material\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0791": "736\n\n[Ch. 16\n\nBhagavad-glta As It Is\n\nwealth. The word asuci-vratiifz, unclean vow, is very significant in this\nconnection. Such demoniac people are only attracted by wine, women,\ngambling and meat eating; those are their aSuci, unclean habits. Induced\nby pride and false prestige, they create some principles of religion which\nare not approved by the Vedic injunctions. Although such demoniac\npeople are most abominable in the world, still, by artificial means, the\nworld creates a false honor for them. Although they are gliding toward\nhell, they consider themselves very much advanced.\n\nTEXTS ll-12\n\n�..tt,'4m�- :;:.r sr�q,..(t,«qtf�: 1\n�mr �ltl fa:Rl f;rf�n 11 � � 11\n3Trolqw��: Cfii'4Sfll1:fq(lqOft: I\n�ij- �llf��F{ II�� II\ncintiim aparimeyiirh ca\npralayiintiim upiisritiifz\nkiimopabhoga-paramii\netiivad iti niScitiifz\niiSii-piisa-satair baddhiifz\nkiima-krodha-pariiyartiifz\nihante kiima-bhogiirtham\nanyiiyeniirtha-saiicayiin\n\ncintiim-fears\n\nand\n\nanxieties;\n\naparimeyiim- unmeasurable;\n\nca- and;\n\npralaya-antiim-unto the point of death; upiiSritiifz- having taken shelter of\n\nthem; kiima-upa b hoga- sense gratification; pa ramiifz-the highest goal of\nlife; etiivat-thus; iti-in this way; niscitiifz- ascertain; iiSii-piisa- entangle\n\n­\n\nment in the network of hope; sataifz-by hundreds; baddh iifz-being bound;\nkiima-lust; krodha- anger; pariiyartiifz - a lways situated in that mentality;\n\nihante-desire;\n\nkiima- lust;\n\nb hoga- sense enjoyment; artham-for that\n\npurpose; anyiiyena- illegally; artha- wealth; saiicayiin-accumulate.\nTRANSLATION\nThey believe that to gratify the senses unto the end of life is the prime\nnecessity of human civilization. Thus there is no end to their anxiety.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0792": "The Divine and Demoniac Natures\n\nTexts 13-15]\n\n737\n\nBeing bound by hundreds and thousands of desires, by lust and anger, they\nsecure money by illegal means for sense gratification.\nPURPORT\n\nThe demoniac accept that the enjoyment of the senses is the ultimate\ngoal of life, and this concept they maintain until death. They do not\nbelieve in life after death, and they do not believe that one takes on\n\ndifferent types of bodies according to one's karma, or activities in this\n\nworld. Their plans for life are never finished, and they go on preparing\nplan after plan,\n\nall of which are never finished. We have personal\n\nexperience of a person of such demoniac mentality, who, even at the\npoint of death, was requesting the physician to prolong his life for four\nyears more because his plans were not yet complete. Such foolish people\ndo not know that a physician cannot prolong life even for a moment.\nWhen the notice is there, there is no consideration of the man's desire.\nThe laws of nature do not allow a second beyond what one is destined to\nenjoy.\nThe demoniac person, who has no faith in God or the Supersoul within\nhimself, performs all kinds of sinful activities simply for sense gratification. He does not know that there is a witness sitting within his heart. The\nSupersoul is observing the activities of the individual soul. As it is stated\n\nin the Vedic literature, the Upan�ads, there are two birds sitting in one\ntree; the one is acting and enjoying or suffering the fruits of the branches,\nand the other is witnessing. But one who is demoniac has no knowledge\nof Vedic scripture, nor has he any faith; therefore he feels free to do anything for sense enjoyment, regardless of the consequences.\n1\n\nTEXTS 13-15\n\n����tRR�I\n��fi��fifq fr llnlti4Rt � ������\n�m � tQ: ttlaif;t� 'qjq(ji{{q ,\n(�sro: ittft ftf.a)st ille€11'\"t1� II t \\ill\n�S�i&li{Eili{� �s...nf(a �fi11Tl\n������lf¥1 .nra.IS� ({lt,iifnl¥0ft:Ert: ������\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0793": "738\n\nBhagavad-gita As It Is\n\n[Ch. 16\n\nidam adya maya labdham\nimarh prapsye manoratham\nidam astidam api me\nbhavi§yati punar dhanam\nasau maya hata� satrur\nhani§ye caparan api\nisvaro'ham aharh bhogi\nsiddho'harh balavan sukhi\nal}hyo'bhijanavan asmi\nko'nyo'sti sadrso mayii\nyak§ye diisyami modi§ya\nity ajiiana-vimohita�\nidam-this; adya-today; maya-by me; labdham-gained; imam-this;\n'priipsye-I shall gain; manoratham-according to my desires; idam-this;\nasti-there is; idam�this; api-also; me-mine; bhavi§yati-will increase in\nthe future; puna�-again; dhanam-wealth; asau-that; mayii-by me;\nhata[l-has been killed; satru[l-enemy; hani§ye-I shall kill; ca-also; aparan\n-others; api-certainly; isvara[l-the lord; aham-I am; aham-I am; bhogi\n-the enjoyer; siddhah-perfect; aham-I am; balaviin-powerful; sukhihappy; al}hy�-wealthy; abhijanaviin-surrounded by aristocratic relatives; asmi-I am; ka[l-who else; anya�-other; asti-there is; sadrsa[llike; mayii-me; yak§ye-I shall sacrifice; diisyiimi-I shall give in charity;\nmodi§ye-I shall rejoice; iti-thus; ajiiiina-ignorance; vimohitii�-deluded\nby.\nTRANSLATION\nThe demoniac person thinks: \"So much wealth do I have today, and I\nwill gain more according to my schemes. So much is mine now, and it will\nincrease in the future, more and more. He is my enemy, and I have killed\nhim; and my other enemy will also be killed. I am the lord of everything, I\nam the enjoyer, I am perfect, powerful and happy. I am the richest man,\nsurrounded by aristocratic relatives. There is none so powerful and happy\nas I am. I shall perform sacrifices, I shall give some charity, and thus I shall\nrejoice.\" In this way, such persons are deluded by ignorance.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0794": "11\nText 16]\n\nThe Divine and Demoniac Natures\n\n739\n\nTEXT 16\n\n�-.!!b\"�rcr�rr�n �l(\\SII�t�¥1�: 1\n�:���WR:�� 11��11\naneka-citta-vibhriintii\nmoha-jiila-samiivrtiift\nprasaktiift kiima-bhoge�u\npatanti narahe 'sucau\naneka-numerous; citta-vibhriintiift-perplexed by anxieties; moha-of\nillusions; jiila-by a network; samiivrtii[l-surrounded; p rasaktiift -att ached;\nkiima-lust; bhoge�u-sense gratification; patanti-glides down; narakeinto hell; asucau-unclean.\n\nTRANSLATION\nThus perplexed by various anxieties and hound by a network of illusions,\none becomes too strongly attached to sense enjoyment and falls down into\nhell.\nPURPORT\nThe demoniac man knows no limit to his desire to acquire money. That\nis unlimited. He only thinks how much assessment he has just now and\nschemes to engage that stock of wealth farther and farther. For that\nreason, he does not hesitate to act in any sinful way and so deals in the\nblack market for illegal gratification. He is enamoured by the possessions\nhe has already, such as land, family, house and bank balance, and he is\nalways planning to improve them. He believes in his own strength, and he\ndoes not know that whatever he is gaining is due to his past good deeds.\nHe is given an opportunity to accumulate such things, but he has no\nconception of past causes. He simply thinks that all his mass of wealth is\ndue to his own endeavor. A demoniac person believes in the strength of\nhis personal work, not in the law of karma. According to the law of karma,\na man takes his birth in a high family, or becomes rich, or very ·well\neducated, or very beautiful because of good work in the past. The\ndemoniac thinks that all these things are accidental and due to the strength\nof his personal ability. He does not sense any arrangement behind all the\nvarieties of people, beauty, and education. Anyone who comes into\ncompetition with such a demoniac man is his enemy. There are many\n\nI\n\nl\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0795": "Bhagavad-gita As It Is\n\n740\n\n[Ch_ 16\n\ndemoniac people, and each is enemy to the others. This enmity becomes\nmore and more deep-between persons, then between families, then\nbetween societies, and at last between nations. Therefore there is constant\nstrife, war and enmity all over the world.\nEach demoniac person thinks that he can live at the sacrifice of all\nothers. Generally, a demoniac person thinks of himself as the Supreme\nGod, and a demoniac preacher tells his followers: \"Why are you seeking\nGod elsewhere? You are all yourselves God! Whatever you like, you can\ndo. Don't believe in God. Throw away God. God is dead.\" These are the\ndemoniac's preachings.\nAlthough the demoniac person sees others equally rich and influential,\nor even more so, he thinks that no one is richer than him and that no one\nis more influential than him. As far as promotion to the higher planetary\nsystem\n\nis concerned,\n\nhe\n\ndoes\n\nnot\n\nbelieve\n\nin\n\nperforming yajnas or\n\nsacrifices. Demons think that they will manufacture their own process of\n\nyajna and prepare some machine, by which they will be able to reach any\nhigher planet. The best example of such a demoniac man was Raval).a. He\noffered a program to the people by which he would prepare a staircase so\nthat anyone could reach the heavenly planets without performing sacrifices, such as are prescribed in the Vedas. Similarly, in the present age\nsuch demoniac men are striving to reach the higher planetary systems by\nmechanical arrangement. These are examples of bewilderment. The result\nis that, without their knowledge, they are gliding toward hell. Here the\nSanskrit word moha-jiila is very significant. ]iila means net; like fishes\ncaught in a net, they have no way to come out.\n\nTEXT 17\n\n3TmRtli Iretij r: �;,:rT l:\"Aqt�f(�I Aij I: I\n� ��fl�i� �lt�lfcti'T� II �\\9\n\nI\n\n�\nI\n\niitma-sambhiivitii{l, stabdhii\ndhana-miina-madiinvitii{l,\nyajante niima-yajnais te\n\nI\n\ndambheniividhi-piiroakam\n\nI\n\niitma-s a m bh iiv itii[l, - self complacent; sta bdhii[l, -impu dent ; dhana-miina-\n\nwealth\n\nand false prestige; mada-anvitii[l, - absorbed in pride; yajante­\n\nperform sacrifices; niima-in name only; yajnai [l, - with such a sacrifice; te-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0796": "'\n\n'\n\nI()\n\nText 18]\n\n741\n\nThe Divine and Demoniac Natures\n\nthey; dambhena-out of pride; avidhi-puroakam\n\n-\n\nwithou t following any\n\nrules and regulations.\nTRANSLATION\nSelf-complacent and always impudent, deluded by wealth and false\nprestige, they sometimes perform sacrifices in name only without following\nany rules or regulations.\nPURPORT\nThinking themselves all in all, not caring for any authority or scripture,\nthe demoniac sometimes perform so-called religious or sacrificial rites.\nAnd since they do not believe in authority, they are very impudent. This\nis due to illusion caused by accumulating some wealth and false prestige.\nSometimes such demons take up the role of preacher, mislead the people,\nand become known as religious reformers or as incarnations of God. They\n\ng\n\nmake a show of performing sacrifices, or they worship the demi ods, or\nmanufacture their own God. Common men advertise them as God and\nworship them, and by the foolish they are considered advanced in the\nprinciples of religion, or in the principles of spiritual knowledge. They\ntake the dress of the renounced order of life and engage in all nonsense in\nthat dress. Actually there are so many restrictions for one who has renounced this world. The demons, however, do not care for such restrictions. They think that whatever path one can create is one's own path;\nthere is no such thing as a standard path one has to follow. The word\n\navidhi-piiroakam,\n\nmeaning\n\ndisregard for the rules and regulations, is\n\n·especially stressed here. These things are always due to ignorance and\nillusion.\n\nTEXT 18\n\nahaitkiiram balam darpam\nkiimam krodham ca samsritii�\nmiim iitma-para-dehe§u\npradvi§anto'bhyasuyakii�\nahankiiram-false ego; b alam-strength; da p am -pride; kiimam -lus t ;\n\nk rodh am-anger; ca-also; samsritii�-having taken shelter of; miim-�e;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0797": "742\n\nBhagavad-glta As It Is\n\n(Ch. 16\n\niitma-one's own; para-d ehe§u-in other bodies; p ra dvi§anta[l\n\n-\n\nblasphemes;\n\nabhyasilyakii[l- envious.\nTRANSLATION\nBewildered by false ego, strength, pride, lust and anger, the demon\nbecomes envious of the Supreme Personality of Godhead, who is situated\nin his own body and in the bodies of others, and blasphemes against the\nreal religion.\n\nPURPORT\nA demoniac person, being always against God's supremacy, does not\nlike to believe in the scriptures. He is envious of both the scriptures and of\nthe existence of the Supreme Personality of Godhead. This is caused by\nhis so-called prestige and his accumulation of wealth and strength. He does\nnot know that the present life is a preparation for the next life. Not\nknowing this, he is actually envious of his own self, as well as of others.\nHe commits violence on other bodies and on his own. He does not care for\nthe supreme control of the Personality of Godhead because he has no\nknowledge. Being envious of the scriptures and the Supreme Personality\nof Godhead, he puts forward false arguments against the existence of God\nand refutes the scriptural authority. He thinks himself independent and\npowerful in every action. He thinks that since no one can equal him in\nstrength, power, or in wealth, he can act in any way and no one can stop\nhim. If he has an enemy who might check the advancement of his sensual\nactivities, he makes plans to cut him down by his own power.\n\ntiin aharh dvi§ata[l kriiriin\nsarhsiire§u nariid hamiin\nk§ipiimy ajasram asubhiin\niisuri§v eva yoni§u\ntiin- those; aham-I; dv i§ ata[l - envi ous; k rilriin- mischievous; sarhsiire§u\n-into the ocean of material existence; nariidhamiin-the lowe st of man-\n\n�·\n\n. f.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0798": "The Divine and Demoniac Natures\n\nText 20]\n\n743\n\nkind; k§ ipiimi � pu t; ajas ram-innumerable; aiubhiin- inauspicious; iisuri§u­\n\ndemoniac; eva-certainly; yoni§u-in the wombs.\n\nTRANSLATION\nThose who are envious and mischievous, who are the lowest among men,\nare cast by Me into the ocean of material existence, into various demoniac\nspecies of life.\nPURPORT\nIn this verse it is clearly indicated that the placing of a particular\nindividual soul in a particular body is the prerogative of the supreme will.\nThe demoniac person may not agree to accept the supremacy of the Lord,\nand it is a fact that he may act according to his own whims, but his next\nbirth will depend upon the decision of the Supreme Personality of\nGodhead and not on himself. In the Srimad-Bhiigavatam, Third Canto, it\n\nis stated that an individual soul, after his death, is put into the womb of a\nmother where he gets a particular type of body under the supervision of\nsuperior power. Therefore in the material existence we find so many\nspecies of life-animals, insects, men, and so on. All are arranged by the\nsuperior power.\n\nThey are not accidental. As for the demoniac, it is\n\nclearly said here that they are perpetually put into the wombs of demons,\nand thus they continue to be envious, the lowest of mankind. Such\ndemoniac species of life are held to be always full of lust, always violent\nand hateful and always unclean. They are just like so many beasts in a\njungle.\n\nTEXT 20\n\natTij{f �f.lftlq\"Sfl ��I\n� �� ijijt �f if�ll� 0H\n\n1r1 \" \"\"\n\n..\n\niisu ririt yonim iipannii\nmil�hii janmani janmani\nmiim apriipyaiva kaunteya\ntato yiint y adhamiirit gatim\niisurim-demoniac;\n\nyonim-species;\n\niipannii[l-gaining; mil�hii[l- the\n\nfoolish; janmani jan m ani-in birth after birth; miim-unto Me; apriipya-\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0799": "744\nwithout\n\n[Ch. 16\n\nBhagavad-gita As It Is\nachieving;\n\neva-certainly; kaunteya-0 son of Kunti; tataft­\n\nthereafter; yiint i- goes; adhamam-condemned; gatim-destination.\n\nTRANSLATION\nAttaining repeated birth amongst the species of demoniac life, such\npersons can never appro�ch Me. Gradually they sink. down to the most\n··\n\nabominable type of existence.\nPURPORT\n\nIt is known that God is all-merciful, hut here we find that God is never\nmerciful to the demoniac. It is clearly stated that the demoniac people,\nlife after life, are put into the wombs of similar demons, and, not\nachieving the mercy of the Supreme Lord, they go down and down, so\nthat at last they achieve bodies like those of cats, dogs and hogs. It is\nclearly stated that such demons have practically no chance of receiving the\nmercy of God at any stage of later life. In the Vedas also it is stated that\nsuch persons gradually sink to become dogs and hogs. It may be then\nargued in this connection that God should not be advertised as all-merciful\nif He is not merciful to such demons. In answer to this question, in the\n\nVediinta-siltra we find that the Supreme Lord has no hatred for anyone.\nThe placing of the asuras, the demons, in the lowest status of life is\nsimply another feature of His mercy. Sometimes the asuras are killed by\nthe Supreme Lord, but this killing is also good for them, for in Vedic\nliterature we find that anyone who is killed by the Supreme Lord becomes\nliberated. There are instances in history of many asuras- Ravapa, Kamsa,\nHirapyakasipu-to whom the Lord appeared in various incarnations just to\nkill. Therefore God's mercy is shown to the asuras if they are fortunate\nenough to be killed by Him.\n\nTEXT 21\n\n� �� m ... ,�,...�,��;r: 1\n\n�:���+Hij�l�ij'414 �������\ntri-vidharh narakasyedarh\ndviiram niisanam iitmanafl\nkiimafl krodhas tathii lobhas\ntasmiid etat trayam tyajet\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0800": "Text 22)\n\nThe Divine and Demoniac Natures\n\n745 .\n\ntri-vidham-three kinds of; narakasya- hel lish; idam-this; d v iiram- gate;\n\nniisanam- destructive; at manaJ:t - of the self; kii maJ:t - lust; kro dhaJ:t - anger;\n\ntathii-as well as; lobhaJ:t - greed; tasmiit-therefore; etat-these; trayamthree; tyajet- must give up.\nTRANSLATION\n\nThere are three gates leading to this hell-lust, anger, and greed. Every\nsane man should give these up, for they lead to the degradation of the soul.\nPURPORT\nThe beginning of demoniac life is described herein. One tries to satisfy\nhis lust, and when he cannot, anger and greed arise. A sane man who does\nnot want to glide down to the species of demoniac life must try to give up\nthese three enemies which can kill the self to such an extent that there\nwill be no possibility of liberation from this material entanglement.\n\nTEXT 22\n\n�fetp: � �� �ll� : I\n30+.i(€QI�fi;U �m�mtffir� ����II\n..\n\netair vimuktaJ:t kaunteya\ntamo-dviirais tribhir naraft\niicaraty iitmanaJ:t sreyas\ntato yiiti pariirh gatim\netaiJ:t - by these; vimuktaft - being liberated; kaunteya-0 son of Kunti;\ntamaJ:t-dviirai/:t-the gates of ignorance; t ribhift- three kinds of; naraft-a\n\nperson; acarat i- performs; atmanaJ:t- self; sreya/:t- benediction; tataft- thereafter; yati- goes; para m - supreme; gatim- destination.\nTRANSLATION\nThe man who has escaped these three gates of hell, 0 son of Kunti,\nperforms acts conducive to self-realization and thus gradually attains the\nsupreme destination.\nPURPORT\nOne should be very careful of these three enemies to human life: lust,\nanger, and greed. The more a p erson is freed from lust, anger and greed,\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0801": "746\n\n[Ch. 16\n\nBhagavad-gita As It Is\n\nthe more his existence becomes pure. Then he can follow the rules and\nregulations enjoined in the Vedic literature. By following the regulative\nprinciples of human life, one gradually raises himself to the platform of\nspiritual realization. If one is so fortunate, by such practice, to rise to the\nplatform of Kr�.p.a consciousness, then success is guaranteed for him. In\nthe Vedic literature, the ways of action and reaction are prescribed to\nenable one to come to the stage of purification. The whole method is\nbased on giving up lust, greed and anger. By cultivating knowledge of this\nprocess, one can be elevated to the highest position of self-realization; this\nself-realization is perfected in devotional service. lin that devotional service, the liberation of the conditioned soul is gmaranteed. Therefore,\naccording to the Vedic system, there are instituted the four orders of life\nand the four statuses of life, called the caste system and the spiritual order\nsystem. There are different rules and regulations for different castes or\ndivisions of society, and if a person is able to follow them, he will be\nautomatically raised to the highest platform of spiritual realization. Then\nhe can have liberation without a doubt.\n\nTEXT 23\n(:' \"'\n\n�: qi�WI�i\"\"��tf �HHf ���ij'! I\n,...w;:t:.:p.;\n\";;\n\n;r � fu f.§:+i �ISi1 rn ;r � ;r tfU �fij� II�� II\nya� siistra-vidhim utsrjya\nvartate kiima-kiirata�\nna sa siddhim aviipnoti\nna sukham na pariim gatim\n\nya[l-anyone; siistra-vidhim-the regulations of the scriptures; utsrjyagiving up; vartate-remains; kiima-k ii rata� -acting whimsically in lust; nanever; sa�-he; siddh im -perfection; aviipnoti-achieves; na-never; sukham\n-happiness; na-never; pariim -the supreme; gat im\n\n-\n\nperfectional stage.\n\nTRANSLATION\nBut he who discards scriptural injunctions and acts according to his\nown whims attains neither perfection, nor happiness, nor the supreme\ndestination.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0802": "''ill\n\nText 24]\n\nThe Divine and Demoniac Natures\n\n747\n\nPURPORT\n\nAs described before, the siistra-vidhim, or the direction of the �astra, is\ngiven to the different castes and orders of human society. Everyone is\nexpected to follow these rules and regulations. If one does not follow\nthem and acts whimsically according to his lust, greed and desire, then he\nnever will be perfect in his life. In other words, a man may theoretically\nknow all these things, but if he does not apply them in his own life, then\nhe is to be known as the lowest of mankind. In the human form of life, a\nliving entity is expected to be sane and to follow the regulations given for\nelevating his life to the highest platform, but if he does not follow them,\nthen he degrades himself. But even if he follows the rules and regulations\nand moral principles and ultimately does not come to the stage of understanding the Supreme Lord, then all his knowledge becomes spoiled.\nTherefore one should gradually raise himself to the platform of Kr�pa\nconsciousness and devotional service; it is then and there that he can\nattain the highest perfectional stage, not otherwise.\n\nThe word kiima-ciirata� is very significant. A person who knowingly\n\nviolates the rules acts in lust. He knows that this is forbidden, still he acts.\nThis is called acting whimsically. He knows that this should be done, but\nstill he does not do it; therefore he is called whimsical. Such persons are\ndestined to be condemned by the Supreme Lord. Such persons cannot\nhave the perfection which is meant for the human life. The human life is\nespecially meant for purifying one's existence, and one who does not\nfollow the rules and regulations cannot purify himself, nor can he attain\nthe real stage of happiness.\nTEXT 24\n\n��T;;JT� mnuT � rict�t4o#04tt fmt I\n\n� ����dill(ttf« ����\"\ntasmiic chiistrarh pramiipam te\nkiiryiikiirya-vyavas thitau\njniitvii sii stra-vidh iino k tarh\nkarma kartum ihiirhasi\ntasmiit-therefore; siistram-scriptures; pramiipam-evidence; te-your;\nk�rya-duty; akiirya-forbidden activities;\n\nvyavasthitau -in determining;\n\n'\n.,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0803": "\"\"\n\n748\n\njiiatva-knowing;\n\nBhagavad-gita As It Is\nsastra-of\n\nscripture;\n\nvidhana-regulations;\n\n[Ch. 16\nuktam-as\n\ndeclared; karma-work; kartum-to do; iha arhasi-you should do it.\nTRANSLATION\n\nOne should understand what is duty and what is not duty by the\nregulations of the scriptures. Knowing such rules and regulations, one\nshould act so that he may gradually be elevated.\nPURPORT\nAs stated in the Fifteenth Chapter, all the rules and regulations of the\n\nVedas are meant for knowing Kr�pa. If one understands Kr�pa from the\n\nBhagavad-gita and becomes situated in Kr�pa consciousness, engaging himself in devotional service, he has reached the highest perfection of know­\n\nledge offered by the Vedic literature. Lord Caitanya Mahaprabhu made\n\nthis process very easy: He asked p�ople simply to chant Hare Kr�pa, Hare\nKr�l).a, Kr�l}a Kr�l}a, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,\nHare Hare and to engage in the devotional service of the Lord and eat the\n\nremnants of foodstuff offered to the Deity. One who is directly engaged\n\nin all these devotional activities is to be understood as having studied all\nVedic literature. He has come to the conclusion perfectly. Of course, for\n\nthe ordinary persons who are not in Kr�pa consciousness or who are not\n\nengaged in devotional service, what is to be done and what is not to be\ndone must be decided by the injunctions of the Vedas. One should act\n\naccordingly, without argument. That is called following the principles of\n\nsastra, or scripture. Sastra is without the four principal defects that are\nvisible in the conditioned soul: imperfect senses, the propensity for\n\ncheating, certainty of committing mistakes, and certainty of being illu­\n\nsioned. These four principal defects in conditioned life disqualify one from\n\nputting forth rules and regulations. Therefore, the rules and regulations as\n\ndescribed in the siistra-being above these defects-are accepted without\n\nalteration by all great saints, iiciiryas, and great souls.\n\nIn India there are many parties of spiritual understanding, generally\n\nclassified as two: . the impersonalist and the personalist. Both of them,\n\nhowever, lead their lives according to the principles of the Vedas. Without\n\nfollowing the principles of the scriptures, one cannot elevate himself to\n\nthe perfectional stage. One who actually, therefore, understands the pur­\n\nport of the sastras is considered fortunate.\n\nIn human society, aver�ion to the principles of understanding the\n\nSupreme Personality of Godhead is the cause of all falldowns. That is the\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0804": "• Wi\"\n\nr•\n\nText 24]\n\nThe Divine and Demoniac Natures\n\n749\n\n��\n\ngreatest offense of human life. Therefore, miiyii, the material energy of\n\nI\n\n'\n\nthe Supreme Personality of Godhead, is always giving us trouble in the\n\nshape of the threefold miseries. This material energy is constituted of the\n\nthree modes of material nature. One has to raise himself at least t,o the\nmode of goodness before the path to understanding the Supreme Lord can\n\nbe opened. Without raising oneself to the standard of the mode of good­\n\nness, one remains in ignorance and passion, which are the cause of\ndemoniac life. Those in the modes of passion and ignorance deride the\n\ni\n\n•,\n\nscriptures, deride the holy man, and deride the proper understanding of the\nspiritual master, and they do not care for the regulations of the scriptures.\n\nIn spite of hearing the glories of devotional service, they are not attracted.\nThus they manufacture their own way of elevation. These are some of\n\nthe defects of human society, which lead to the demoniac status of life.\n\nIf, however, one is able to be guided by a proper and bona fide spiritual\n\n:;.\n\nmaster, who can lead one to the path of elevation, to the higher stage,\n\nthen one's life becomes successful.\n\nThus end the Bhaktivedanta Purports to the Sixteenth Chapter of the\n\nSrimad-Bhagavad-gita in the matter of the Divine and Demoniac· Natures.\n'\n' ,J\n\n';!\n\n..... .:�\n\n!� -� 1\n\n\\-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0805": "J\n\n>:\n\nCHAPTER SEVENTEEN\n\n;';\n\nThe Divisions of Faith\n·'\n\nTEXT 1\n\n3T�;r �I\nil m� � �i\"fiPti(ir: 1\n� RJJTa�����NH6¥f: II t II\n\n•(', .\n\narjuna uviica\n\nye siistra-vidhim utsrjya\nyajant e sraddhayiinvitiifl\nte§iim ni§thii tu kii knrw\nsattvam iiho rajas tamafl\n\nmjunafl.uvaca�Arjuna said; ye-tho se; siistra-vidhim-the regulations of\n\nscripture ;\n\nutsrjya-giving\n\nup; yajante-worships;\n\nsraddhayii-full\n\nfaith;\n\na ; tu-but; kii-what is\n\nanvittif!-possessed of; te§iim-of them; n i§t hii-f ith\n\na ; knva-0 Kr�!la; sattvam-in goo dne ss; iiho-said; raja\"{l-in passion;\n\nth t\n\ntamafl� in lgnorance.\n\n751\n\n. ·,\n\n·�\n\n: ·....- ·.i\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0806": "�\n\n752\n\nBhagavad-g1ta As It Is\n\n[Ch. 17\n\nTRANSLATION\nArjuna said, 0 Kr�pa, what is the situation of one who does not follow\nthe principles of scripture but worships according to his own imagination?\nIs he in goodness, in passion or in ignorance?\nPURPORT\nIn the Fourth Chapter, thirty-ninth verse, it is said that a person faithful\n\nto a particular type of worship gradually becomes elevated to the stage of\n\nknowledge and attains the highest perfectional stage of peace and pros­\n\nperity. In the Sixteenth Chapter, it is concluded that one who does not\nfollow the principles laid down in the scriptures is called an asura, demon,\n\nand one who follows the scriptural injunctions faithfully is called a deva,\n\nor demigod. Now, if one, with faith, follows some rules which are not\n\nmentioned in the scriptural injunctions, what is his position? This doubt\nof Arjuna is to be cleared by Kr�p.a. Are those who create some sort of God\n\nby selecting a human being and placing their faith in him worshiping in\n\ngoodness, passion or ignorance? Do such persons attain the perfectional\nstage of life? Is it possible for them to be situated in real knowledge and\n\nelevate themselves to the highest perfectional stage? Do those who do not\nfollow the rules and regulations of the scriptures but who have faith in\n\nsomething and worship gods and demigods and men attain success in\n\ntheir effort? Arjuna is putting these questions to Kr�p.a.\nTEXT 2\n\n�'httr�R I\nAA�r �erftr ��T �j m ��� 1\nn.� :-A mr�fr � ijT�m �ftr � srrn 11 � 11\nsri bhagaviin uviica\ntri-vidhii bhavati sraddhii\ndehiniim sii svabhiiva-jii\nsiittviki riijasi caiva\n\ntiimasi ceti tiim snw\n\nsribhagaviin u viic a\n\n-\n\nthe Supreme Personality of Godhead said; tri-vidhii­\n\nthree kinds; bhavati-become; sraddhii-faith; dehiniim-of the embodied;\nsa-that; sva-bhiiva-jii-according to his mode of material nature; siittviki-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0807": "1,\n\nText 3]\n\nThe Divisions of Faith\n\n753\n\nmode of goodness; riijasi-mode of passion; ca-also; eva-certainly; tiimasi\n-mode of ignorance; ca-and; iti-thus; tiim-that; S[ltu-hear from Me.\nTRA NSLATION\nThe Supreme Lord said, according to the modes of nature acquired by\nthe embodied soul, one's faith can be of three kinds-goodness, passion or\nignorance. Now hear about these.\nPURPORT\nThose who know the rules and regulations of the scriptures, but, out of\nlaziness or indolence, give up following these rules and regulations, are\n\ngoverned by the modes of material nature. According to their previous\nactivities in the modes of goodness, passion or ignorance, they acquire a\n\nnature which is of a specific quality. The association of the living entity\nwith the different modes of nature has been going on perpetually since the\n\nliving entity is in contact with material nature. Thus he acquires different\ntypes of mentality according to his association with the material modes.\nBut this nature can be changed if one associates with a bona fide spiritual\n\nmaster and abides by his rules and the scrip tures. Gradually, one can change\nhis position from ignorance to goodness, or from passion to goodness. The\n\nconclusion is that blind faith in a particular mode of nature cannot help a\n\nperson become elevated to the perfectional stage. One has to consider\nthings carefully, with intelligence, in the association of a bona fide\nspiritual master. Thus one can change his position to a higher mode of\nnature.\nTEXT 3\n\nij�T�tfl �� � � � I\n\n����tiT��:���: II� II\nsattviinuriipii sarvasya\nsraddhii bhavati bhiirata\nsraddhiimayo 'yam puru§O\nyo yac chraddha[t sa eva sa[t\nsat tva anuriip ii-according\n-\n\nto\n\nthe\n\nexistence; sarvasya-of everyone;\n\nsraddhii-faith; bh avati-becomes; bhiirata-0 son of Bharata; sraddhiifaith; m aya[t-full; ayam -this; p u ru§aft-living entity; yaft-anyo n e ; yatthat; sraddha[t-faith; sa[t-th a t; eva-certainly; sap -he.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0808": "754\n\nBhagavad-gita As It Is\n\n[Ch. 17\n\nTRANSLATION\nAccording to one's existence under the various modes of nature, one\nevolves a particular kind of faith. The living being is said to he of a\nparticular faith according to the modes he has acquired.\nPURPORT\nEveryone has a particular type of faith, regardless of what he is. But his\n·faith is considered good, passionate or ignorant according to the nature he\nhas acquired. Thus, according to his particular type of faith, one associates\nwith certain persons. Now the real fact is that every living being, as is\nstated in the Fifteenth Chapter, is originally the fragmental part and parcel\nof the Supreme Lord. Therefore one is originally transcendental to all the\nmodes of material nature. But when one forgets his relationship with the\nSupreme Personality of Godhead and comes into contact with the material\nnature in conditional life, he generates his own position by association with\nthe different varieties of material nature. The resultant artificial faith and\nexistence are only material. Although one may be conducted by some\nimpression, or some conception of life, still, originally, he is nirgu[ta, or\ntranscendental . Therefore one has to become cleansed of the material\ncontamination that he has acquired in order to regain his relationship with\nthe Supreme Lord. That is the only path back without fear: Kr�tJ.a\nconsciousness. If one is situated in Kr�!la consciousness, then that path is\nguaranteed for his elevation to the perfectional stage. If one does not take\nto this path of self-realization, then he is surely to be conducted by the\ninfluence of the modes of nature.\nThe word sattva, or faith, is very significant in this verse. Sattva or\nfaith always comes out of the works of goodness. One's faith may be in a\ndemigod or some created God or some mental concoction. It is supposed\nto be one's strong faith in something that is productive of the works of\nmaterial goodness. But in material conditional life, no works of material\nnature are completely purified. They are mixed. They are not in pure\ngoodness. Pure goodness is transcendental; in purified goodness one can\nunderstand the real nature of the Supreme Personality of Godhead. As\nlong as one's faith is not completely in purified goodness, the faith is\nsubject to contamination by any of the modes of material nature. The\ncontaminated modes of material nature expand to the heart. Therefore\naccording to the position of the heart in contact with a particular mode of\nmaterial nature, one's faith is established. It should be understood, that if\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0809": "The Divisions of Faith\n\nText4]\n\n755\n\none's heart is in the mode of goodness, his faith is also in the mode of\ngoodness. If his heart is in the mode of passion, his faith is also in the mode\nof passion. And if his heart is in the mode of darkness, illusion, his faith is\nalso thus contaminated, Thus we find different types of faith in this\nworld, and there are different types of religions due to different types of\nfaith. The real principle of religious faith is situated in the mode of pure\ngoodness, but because the heart is tainted, we find different types of\nreligious principles. Thus according to different types of faith, there are\ndifferent kinds of worship.\n\nTEXT4\n\n� m� �rtraR�tf« u�m: 1\n.\n\n�\n\n�\n\n�\n\n3ffl•'{�tfUTT� �ij' �T :jfi{T: II 'J II\nyajante siittvikii deviin\nyak§a-rak§iirhsi riijasiifl\npretiin bhiita-gariirhs ciinye\nyajante tiimasii janiifl\n\nyajante - worship; sii ttvikiifl - those who are in the mode of goodness;\n\nj ii\n\ndeviin- dem i gods; yak§a-rak§iirhsi rii as fl - those who are in the mode of .\npassion worship demons; pre tiin- dead spirits; bh ta-garii n - ghosts; ca anye\n-and others; y\n\nii\naja nte worship; tiim asiifl in the mode of ignorance; janiifl\n-\n\n-\n\n-people.\n\nTRANSLATION\nMen in the mode of goodness worship the demigods; those in the mode\nof passion worship the demons; and those in the mode of ignorance\nworship ghosts and spirits.\nPURPORT\n\nIn this verse the Supreme Personality of Godhead describes different\nkinds of worshipers according to their external activities. According to\nscriptural injunction, only the Supreme Personality of Godhead is worshipable, but those who are not very conversant with, or faithful to, the\nsc riptural injunctions worship different objects, according to their\n\nI\n\n·1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0810": "[Ch. 17\n\nBhagavad-gita As It Is\n\n756\nspecific\n\nsituations· in the modes of material nature. Those who are\n\nsituated\n\nin goodness generally worship the demigods. The demigods\n\ninclude Brahma, Siva and others such as Indra, Candra and the sun-god.\nThere are various demigods.\n\nThose in goodness worship a particular\n\ndemigod for a particular purpose. Similarly, those who are in the mode of\npassion worship the demons. We recall that during the Second World War,\na man in Calcutta worshiped Hitler because thanks to that war he had\namassed a large amount of wealth by dealing in the black market.\nSimilarly, those in the modes of passion and ignorance generally select a\npowerful man to be God. They think that anyone can be worshiped as God\nand that the same results will be obtained.\nNow, it is clearly described here that those who are in the mode of\npassion worship and create such gods, and those who are in the mode of\nignorance, in darkness, worship dead spirits. Sometimes people worship at\nthe tomb of some dead man. Sexual service is also considered to be in the\nmode\n\nof darkness.\n\nSimilarly,\n\nin\n\nremote villages in\n\nIndia there are\n\nworshipers of ghosts. We have seen that in India the lower class people\nsometimes go to the forest, and if they have knowledge that a ghost lives\nin a tree, they worship that tree and offer sacrifices. These different kinds\nof worship are not actually God worship. God worship is for persons who\nare transcendentally situated in pure goodness. In the Srimad-Bhiigavatam\n\nit is said, sattvarh visuddham viisudeva-sabditam. \"When a man is situated\nin pure goodness, he worships Vasudeva.\" The purport is that those who\nare completely purified of the material modes of nature and who are\ntranscendentally\n\nsituated\n\ncan\n\nworship\n\nthe\n\nSupreme\n\nPersonality\n\nof\n\nGodhead.\nThe impersonalists are\n\nsupposed\n\nto be\n\nsituated\n\nin the mode of\n\ngoodness, and they worship five kinds of demigods. They worship the\nimpersonal Vi�!J.U, or Vi�!J.U form in the material world, which is known as\nphilosophized Viwu. Vi�!J.U is the expansion of the Supreme Personality of\nGodhead, but the impersonalists, because they do not ultimately believe in\nthe Supreme Personality of. Godhead, imagine that the Vi�!J.U form is just\nanother aspect of the impersonal Brahman; similarly, they imagine that\nLord Brahma is the impersonal form in the material mode of passion. Thus\nthey so�etimes describe five kinds of gods that are worshipable, but\nbecause they think that the actual truth is impersonal Brahman, they\ndispose of all worshipable objects at the ultimate end. In conclusion, the\n·\n\ndifferent qualities of the material modes of nature can be purified through\nassociation with persons who are of transcendental nature.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0811": "•. '\n\nTexts 5-6 J\n\nThe Divisions of Faith\n\n757\n\n,_\n\nI\n\nTEXTS 5-6\n\n3Tm�Rmt �t �t;r� � �1i{ �: 1\n'T77.:n-ri. n=r\"\n��l(tl(«�\"ffi\nr: �tfi(�R�n II � II\n{'\n\"'\n....A..--:.\n�\\'f1:1P�r: '{I'(.I'(.� � 1:1 14141+.� 6�,n 1\n.,...; �·\n.tl.\n+tl +.iiifl ..q-:�I\"J((l!{ �lf..!it4<4t�;:r� II � II\n�\n\n•\n\n�\n\n�\n\nasiistra-vihitarh ghorarh\n\ntapyante ye tapo janii�\n\ndambhiihahkiira-sarh yuktii�\nkiima-riiga-baliinvitii�\nlwr§ayanta� sarira-stharh\n\nbhiita-griimam acetasa�\n\nmiirh caiviinta� sarira-stharh\n\ntiin viddhy iisura-niscayiin\n\naSiistra-not mentioned in the scriptures; vihitam-directed; ghoramharmful\n\nto\n\nothers;\n\ntapyante-under go\n\npenances; ye-those; tapa�­\n\nausterities; janii�-persons; dambha-pride; aharikiira-egotism; sarhyuktii�\n\n-engaged; kiima-lust; raga- attachment; bala- force; anvitii�- impelled by;\n\nkar§ayanta�-tormentin g; sarira-stham-situated within the body; bhiita­\n\ng tii mam-com bination of material elements; acetasa�-by such a misled\nmentality; mii.m-to Me; ca-also; eva- certainly; anta�-within; sarzra-stham\n-situated in the body; tan-them; viddhi-understand; iisura-demons;\n\nniScayiin-certainly .\n\nTRANSLATION\nThose who undergo severe austerities and penances not recommended in\nthe scriptures, performing them out of pride, egotism, lust and attachment,\nwho are impelled by passion and who torture their bodily organs as well as\nthe Supersoul dwelling within are to he known as demons.\nPURPORT\nThere are persons who manufacture modes of austerity and penances\nwhich are not mentioned in the scriptural injunctions. For instance,\nfasting for some ulterior purpose, such as to prom-ote a purely political\n\n'\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0812": "'\n\nend,\n\n[Ch. 17\n\nBhagavad-glta As It Is\n\n758\nis\n\nnot\n\nmentioned in the scriptural directions.\n\nThe\n\nscriptures\n\nrecommend fasting for spiritual advancement, not for some political end\nor social purpose. Persons who take to such austerities are, according to\n\nRhagavad-gitii, certainly demoniac. Their acts are against the scriptural\nin unction and are not beneficial for the people in general. Actually, they\n\nj\n\nj\n\nact out of pride, false ego, lust and attachment for material en oyment. By\nsuch activities, not only are the combination of material elements of which\nthe body is constructed disturbed, but also the Supreme Personality of\nGodhead Himself living within the body. Such unauthorized fasting or\nausterities for some political end are certainly very disturbing to others.\nThey are not mentioned in the Vedic literature. A demoniac person may\n\nI'\n\nthink that he can force his enemy or other parties to comply with his\ndesire by this method, but sometimes one dies by such fasting. These acts\nare not approved by the Supreme Personality of Godhead, and He says\nthat those who engage in them are demons. Such demonstrations are\ninsults to the Supreme Personality of Godhead because they are enacted in\n\nj\n\ndisobedience to the Vedic scriptural in unctions. The word acetasa� is\nsignificant in this connection-persons of normal mental condition must\n\nj\n\nobey the scriptural in unctions. Those who are not in such a position\nneglect and disobey the scriptures and manufacture their own way of\nausterities and penances. One should always remember the ultimate end of\nthe demoniac people, as described in the previous chapter. The Lord forces\nthem to take birth in the womb of demoniac persons. Consequently they\nwill live by demoniac principles life after life without knowing their\nrelationship with the Supreme Personality of Godhead. If, however, such\npersons are fortunate enough to be guided by a spiritual master who can\ndirect them to the path of Vedic wisdom, they can get out of this\nentanglement and ultimately achieve the supreme goal.\n\nTEXT 7\n\n311(1��� ri� �feNT ltcrftr fir;(: I\n....; ll ,...\n.\n\n'\"'\n\n:qij(ij'{(ij%JT � ij'1t\n\n.\n\n((l+i+i � II \\911\n\niihiiras tv api sarvasya\ntri-vidho bhavati priya�\nyajnas tapas tathii diinam\nte§iim bhedam imam srr-u\n\n'·\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0813": "Texts 8-10]\n\nThe Divisions of Faith\n\n759\n\niihtira[l,-eating; tu-certainly; api-also; sa roas ya-of everyone; trividha[l,\n-three kinds; bhavati-there are; priya{l.-dear; yajiia{l.-sacrifice; tapa{l.austerity; tathti-also; dti nam-charity; te§tim-of them; bhedam- differences; imam-thus; S[?lu-hear.\nTRANSLATION\nEven food of which all partake is of three kinds, according to the three\nmodes of material nature. The same is true of sacrifices, austerities and\ncharity. Listen, and I shall tell you of the distinctions of these.\nPURPORT\nIn terms of different situations and the modes of material nature, there\nare differences in the manner of eating, performing sacrifices, austerities\nand charities. They are not all conducted on the same level. Those who\ncan understand analytically what kind of performances are in what modes\nof material nature are actually wise; those who consider all kinds of\nsacrifice or foods or charity to be the same cannot discriminate, and they\nare foolish. There are missionary workers who advocate that one can do\nwhatever he likes and at tain perfection. But these foolish guides are not actmg according to the direction of the scripture. They are manufacturing\nways and misleading the people in general.\n\nTEXTS 8-10\n\n3t�: «+:tatel�t!�sr'Tftrfer�-rr: 1\noo:m�n��Tm�Rt:��fft4U II� II\nifi\"+eectUll-�fiul �ft���ftn 1\n3TTrnT (I�«@!T �:�itifi1�4SfG>U II� II\nnof?r\n�fit\n�� iRmt \"-\"' q� « � � I\n�\n, · '+{I�...\n�\n\"\n... �\nS.lhJ111\nq :qfl{'e.tf\n�('tl�\nII � 0 II\n•\n\n•\n\n•\n\nayu{l. sattva-baliirogyasukha-priti-vivardhanti{l.\nrasyti[l, snigdha[l, sthirii hrdyii\niihiirii{l. stittvika-priya[l,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0814": "Bhagavad-gita As It Is\n\n760\n\n[Ch. 17\n\nkatv-amla-lavacuity-u§rzatik §rza-ru k§a-vidiihinafi,\niihiirii riijasasye�lii\ndufi,kha-sokiimaya-pradiifi,\nyiita-yiimarh gata-rasarh\nputi paryu§itarh ca yat\nucchi§tam api ciimedhyarh\nbhojanarh tiimasa-priyam\nayufl,-duration of life; sattva-existence; bala-strength; iirogya-health;\nsukha-happiness;\n\npriti-satisfaction;\n\nvivardhaniifi,-increasing;\n\nrasyiifi,­\n\njuicy; snigdhiifi,-fatty; sthiriifi,-enduring; hrdyiifl,-pleasing to the heart;\niihiiriifi,-food; siittvika-goodness; priyiifi,-palatable; katu-bitter; amla­\n\nsour;\n\nlavarza-salty;\n\nati-u§rza-very\n\nhot;\n\ntik§rza-pungent;\n\nrii k � a-dry;\n\nvidiih inafi,- burning; iihiiriifi,- food; riijasasya- in the mode of passion; i§tiifl.palatable; dufi,kha-distress; soka-misery; iimaya-pradiifi,-causing disease;\nyiita-yiimam-food cooked three hours before being eaten; gata-rasam­\n\ntasteless; puti-bad smelling; paryu§itam-decomposed; ca-also; yat-that\n\nwhich; ucchi§tam-remnants of food eaten by others; api-also; ca-and;\namedhyam-untouchable;\n\ndarkness;\n\npriyam-dear.\n\nbhojanam-eating;\n\ntiimasa-in\n\nthe\n\nmode of\n\n1RANSLATION\nFoods in the mode of goodness increase the duration of life, purify one's\nexistence and give strength, health , happiness and satisfaction. Such\nnourishing foods are sweet, juicy, fattening and palatable. Foods that are\ntoo bitter, too sour, salty, pungent, dry· and hot, are liked by people in the\nmodes of passion. Such foods cause pain, distress, and disease. Food\ncooked more than three hours before being eaten, which is tasteless, stale,\nputrid, decomposed and unclean, is food liked by people in the mode of\nignorance.\nPURPORT\n\nThe purpose of food is to increase the duration of life, purify the mind\nand aid bodily strength. This is its only purpose. In the past, great\nauthorities selected those foods that best aid health and increase life's\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0815": "Texts 8-10)\n\nThe Divisions of Faith\n\n761\n\nduration, such as milk products, sugar, rice, wheat, fruits and vegetables.\nThese foods are very dear to those in the mode of goodness. Some other\nfoods, such as baked corn and molasses, while not very palatable in\nthemselves, can be made pleasant when mixed with milk or other foods.\nThey are then in the mode of goodness. All these foods are pure by nature.\nThey are quite distinct from untouchable things like meat and liquor.\nFatty foods, as mentioned in the eighth verse, have no connection with\nanimal fat obtained by slaughter. Animal fat is available in the form of\nmilk, which is the most wonderful of all foods. Milk, butter, cheese and\nsimilar products give animal fat in a form which rules out any need for the\nkilling of innocent creatures. It is only through brute mentality that this\nkilling goes on. The civilized method of obtaining needed fat is by milk.\nSlaughter is the way of subhumans. Protein is amply available through\nsplit peas, dhall, whole wheat, etc.\nFoods in the mode of passion, which are bitter, too salty, or too hot or\noverly mixed with red pepper, cause misery by producing mucous in the\nstomach, leading to disease. 'Foods in the mode of ignorance or darkness\nare essentially those that are not fresh. Any food cooked more than\nthree hours before it is eaten (except prasiidam, food offered to the Lord)\nis considered to be in the mode of darkness. Because they are decomposing,\nsuch foods give a bad odor, which often attracts people in this mode but\nrepulses those in the mode of goodness.\nRemnants of food may be eaten only when they are part of a meal that\nwas first offered to the Supreme Lord or first eaten by saintly persons,\nespecially\n\nthe spiritual master. Otherwise the remnants of food are\n\nconsidered to be in the mode of darkness, and they increase infection or\ndisease. Such foodstuffs, although very palatable to persons in the mode\nof darkness, are neither liked nor even touched by those in the mode of\ngoodness. The best food is the remnant of what is offered to the Supreme\nPersonality of G odhead. In Bhagavad-gitii the Supreme Lord says that He\naccepts preparations of vegetables, flour and milk when offered with\ndevotion. Patrarh pu�parh phalarh toyam. Of course, devotion and love\nare the chief things which the Supreme Personality of Godhead accepts.\nBut it is also mentioned that the prasiidam should be prepared in a\nparticular way. Any food prepared by the injunction of the scripture\noffered to the Supreme Personality of Godhead can be taken even if\nprepared long, long ago, because such food is transcendental. Therefore to\nmake food antiseptic, eatable and palatable for all persons, one should\noffer food to the Supreme Personality of Godhead.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0816": "Bhagavad -gita As lt Is\n\n762\n\n[Ch. 17\n\nTEXT 11\n\n31'fi(?;ICfil�f� ferNdt � � I\nWki\n\n�7dAr\n\n..\n\n�: �� � m��: u\naphaliikiir-k§ibhir yajno\nvidhi-dnto ya ijyate\nya§favyam eveti manaft\n\n� �II\n\nsamiidhiiya sa siittvikaft\naphala kiin k§ i bhi[t-devoid of desire for result; yajna[t-sacrifice; vidhi-\n\naccordingly; dnta\"{t-direction; yaft-anyone; ijyate-performs; ya§tavyam\n-must be performed; eva-certainly; iti-thus; mana[t�mind; samiidhiiyafixed in; saft-he; siittvika[t-is in the mode of goodness.\n\nTRANSLATION\nOf sacrifices, that sacrifice perf orm ed according to duty and to scr iptural\nrules, and with no expectation of r-eward, is of the nature ef goodness.\nPURPORT\nThe general tendency is to offer sacrifice with some purpose in mind,\nbut here it is stated that sacrifice should be performed without any such\ndesire. It should be done as a matter of duty. Take, for example, the\nperformance of rituals in temples or in churches. Generally they are\n\nperformed with the purpose of material benefit, but that is not in· the mode\nof goodness. One should go to a temple or church as a matter of duty,\noffer respect to the Supreme Personality of Godhead and offer flowers\nand eatables. Everyone thinks that there is no use in going to the temple\njust\n\nto\n\nworship\n\nGod.\n\nBut\n\nworship\n\nfor economic benefit is not\n\nrecommended in the scriptural injunction. One should go simply to offer\nrespect to the Deity. That will place one in the mode of goodness. It is\nthe duty of every civilized man to obey the injunctions of the scriptures\nand offer respect to the Supreme Personality of Godhead.\n\nTEXT 12\n\n�Q����I\n� +mfQ � � Af.[ (liiH1( II����\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0817": "The Divisions of Faith\n\nText 13]\n\n763\n\nabhisandhiiya tu phalam\n\ndambhiirtham api caiva yat\nijyate bharata-sre§tha\ntam yajnam viddhi riijasam\nabhisandhiiya- desiring; tu-but; phalam-the result; dambha-pride;\nartham-material benefits; api-also; ca-and;\n\neva-certainly; yat-that\n\nwhich; ijyate.:_worship; bharata-sre§tha-0 chief of the Bharatas; tamthat; yajnam-sacrifice; viddhi-know; riijasam-in the mode of passion.\n\nTRANSLATION\nBut that sacrifice performed for some material end\n\nor\n\nbenefit or\n\nperformed ostentatiously, out of pride, is of the nature of passion, 0\nchief of the Bharatas.\nPURPORT\nSometimes sacrifices and rituals are performed for elevation to the\nheavenly kingdom or for some material benefits in this world. Such\nsacrifices or ritualistic performances are considered to be in the mode of\npass10n.\n\nTEXT 13\n\nAA{l'1+HU!I;ij +{�{l'1+t�faJont. I\n�41 f?ld(« � �n+4'd qft:q� II � �II\nvidhi-hinam asntannam\nmantra-hinani adak§irwm\nsraddhii-virahitam yajnam\ntiimasam paricak§ate\nvidhi-hinam-without scriptural direction; as�ta-annam-without distribution of prasiidam; mantra-hinam-with no chanting of the Vedic\n\nhymns; adak§ipam-with no remunerations to the priests; sraddhii-faith;\nvirahitam-without; yajnam-s acri fice; tiimasam-in the mode of ignorance;\nparicak§ate-is to be considered.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0818": ",\n\n764\n\nBhagavad-gita As It Is\n\n[Ch. 17\n\nTRANSLATION\nAnd that sacrifice performed in defiance of scriptural injunctions, in\nwhich no spiritual food is distributed, no hymns are chanted and no\nremunerations are made to the priests, and which is faithless-that sacrifice\nis of the nature of ignorance.\nPURPORT\nFaith in the mode of darkness or ignorance is actually faithlessness.\nSometimes people worship some demigod just to make money and then\nspend the money for recreation, ignoring the scriptural in unctions. Such\n\nj\n\nceremonial shows of religiosity are not accepted as genuine. They are all\nin the mode of darkness; they produce a demoniac mentality and do not\nbenefit human society.\n\nTEXT 14\n\n������'\"�I\nISO\n\nI\n\n�\n\nft�H :q mttt �q �tffl l �\\Ill\n\n..\n\ndeva-dvija-guru-priijiiapiijanarit saucam iirjavam\nbrahma-caryam ahiritsii ca\nsarirarit tapa ucyate\ndeva-the Supreme Lord;dvija-the b rii hmar- a;gu rn-the spiritual master;\npriijiia-worshipable personalities; p iijanam-worship; sa u cam-cleanliness;\n\nii rjavam-simplicity; brahm a-caryam - celibacy; ahiritsii-nonviolence; caalso; siiriram-pertaining to the body; tapa�-austerity; u cy ate-is said to\nbe.\nTRANSLATION\nThe austerity of the body consists in this: worship of the Supreme Lord,\nthe brahmapas, the spiritual master, and superiors like the father and\nmother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.\n\n•f\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0819": "Text 15]\n\nThe Divisions of Faith\n\n765\n·'\nI\n\nPURPORT\nThe Supreme Godhead here explains the different kinds of austerity and\npenance. First He explains the austerities and penances practiced by the\nbody. One should offer, or learn to offer, r'espect to God or to the\ndemigods, the perfect, qualified briihmaras and the spiritual master and\nsuperiors like father, mother or any person who is conversant with Vedic\nknowledge. These should be given proper respect. One should practice\ncleansing oneself externally and internally, and he should learn to become\nsimple in behavior. He should not do anything which is not sanctioned by\nthe scriptural injunction. He should not indulge in sex outside of married\nlife� for sex is sanctioned in the scripture only in marriage, not otherwise:\nThis is called celibacy. These are penances and austerities as far as the body\nis concerned.\n\nTEXT 15\n\n3Tf!����:q�l\n�T\"!.�� � � � � llt'-\\11\nanudvega-karam viikyam\nsatyam priya-hitam ca yat\nsviidhyiiyiibhyasanam caiva\nviinmayam tapa ucyate\nanudvega-not agitating; karam-producing ; viikyam-words; satyam­\n\ntruthful; priya-dear; hitam-heneficial; ca-also; yat-which ; svadhyaya Vedic study; abhyasanam-practice; ca-also; eva-certainly; vanmayarhof the voice; tapa(l-austerity; ucyate-is said to be.\n\nTRANSLATION\nAusterity of speech consists in speaking truthfully and beneficially and\nin avoiding speech that offends. One should also recite the Vedas regularly.\nPURPORT\n'.. �\n\nOne should not speak in such a way as to agitate the minds of others. Of\ncourse, when a teacher speaks, he can speak the truth for the instruction of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0820": "766\n\nBhagavad-gita As It Is\n\n[Ch. 17.\n\nhis students, but such a teacher should not speak to others who are not his\nstudents if he will agitate their minds. This is penance as far as talking is\nconcerned. Besides that, one should not talk nonsense. When speaking in\nspiritual circles, one's statements must be upheld by the scriptures. One\nshould at once quote from scriptural authority to back up what he is\nsaying. At the same time, such talk should be very pleasurable to the ear.\nBy such discussions, one may derive the highest benefit and elevate human\nsociety.\n\nThere is a limitless stock of Vedic literature, and one should\n\nstudy this. This is called penance of speech.\n\nTEXT 16\n\nif.{:�: m� .n....,�..Ff�: 1\n\nltT;r�htf4fh.�(f�.ft ¥11Wi�Hl�tt� II� �II\nmana[l -prasiida[l saumyatvam\nmaunam iitma-vinigraha[l\nbhii.va-samsuddhir ity etat\ntapo miinasam ucyate\nmana[l-prasiida[l-satisfaction of the mind; saumyatvam-without duplicity towards others; maunam-gravity; ii.tma-self; vinigraha[l-control;\nbhiiva-nature; samsuddhi[l-purification; iti-thus; etat-that is; tapaftausterity; miinasam-of the mind; ucyate-is said to be.\n\nTRANSLATION\nAnd serenity, simplicity, gravity, self-control and purity of thought\nare the austerities of the mind.\nPURPORT\nTo make the mind austere is to detach it from sense gratification. It\nshould be so trained that it can be always thinking of doing good for\nothers. The best training for the mind is gravity in thought. One should\nnot deviate from· Kr�pa consciousness and must always avoid sense\ngratification.\n\nTo purify one's nature is to become Kf�pa conscious.\n\nSatisfaction of the mind can be obtained only by taking the mind away\nfrom thoughts of sense enj oyment. The more we think of sense enj oyment,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0821": "'\n\nText 15 J\n\nThe Divisions of Faith\n\n765\n\nPURPORT\nThe Supreme Godhead here explains the different kinds of austerity and\npenance. First He explains the austerities and penances practiced by the\nbody. One should offer, or learn to offer, respect to God or to the\ndemigods, the perfect, qualified briihmarws and the spiritual master and\nsuperiors like father, mother or any person who is conversant with Vedic\nknowledge. These should be given proper respect. One should practice\ncleansing oneself externally and internally, and he should learn to become\nsimple in behavior. He should not do anything which is not sanctioned by\nthe scriptural injunction. He should not indulge in sex outside of married\nlife� for sex is sanctioned in the scripture only in marriage, not otherwise:\nThis is called celibacy. These are penances and austerities as far as the body\nis concerned.\n\nTEXT 15\n\n3l�t•l€h( � � twrf� :;:.r � I\n�p:.� � � Qlf �II����\nanudvega-karam viikyam\nsatyam priya-hitam ca yat\nsviidhyiiyiibhyasanam caiva\nviihmayam tapa ucyate\nanu dvega-not agitating; karam-producing; vii k yam\n\n-\n\nwords; satyam­\n\ntruthful; priya -dear; hitam-beneficial; ca-also; yat-which; svadhyayaVedic study; abhyasanam-practice; ca-also; eva -certainly ; viinmayarhof the voice; tapaft-austerity; ucyate-is said to be.\n\nTRANSLATION\nAusterity of s peech consists in speaking truthfully and beneficially and\n\nin avoiding speech that offends. One should also recite ihe Vedas regularly.\nPURPORT\n\nI\n'\n\nOne should not speak in such a way as to agitate the minds of others. Of\ncourse, when a teacher speaks, he can speak the truth for the instruction of\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0822": "Bhagavad -gita As It Is\n\n766\n\n[Ch. 17 .\n\nhis students, but such a teacher should not speak to others who are not his\nstudents if he will agitate their minds. This is penance as far as talking is\nconcerned. Besides that, one should not talk nonsense. When speaking in\nspiritual circles, one's statements must be upheld by the scriptures. One\nshould at once quote from scriptural authority to back up what he is\nsaying. At the same time, such talk should be very pleasurable to the ear.\nBy such discussions, one may derive the highest benefit and elevate human\nsociety.\n\nThere is a limitless stock of Vedic literature, and one should\n\nstudy this. This is called penance of speech.\n\nTEXT 16\n\ntR:�: ij).-4� �'1ijl�ijAfin�{: I\n\n��«�tf.IR��:q.ft iji'1('(Jl'�4ij II� �II\nmana� -prasiida� saumyatvarh\nmaunam iitma-vinigraha�\nbhiiva-sarhsuddhir ity etat\ntapo miinasam ucyate\nmana�- prasiida�- satisfaction of the mind; sa umyatvam- without duplicity towards others; maunam- gravity; iitma-self ; vinigrah a�- cont ro l;\n\nbh iiva- nature ; sarh suddhi�- purification ; iti-thus; etat-that is; tapa�austerity; miinasam-of the mind; ucyate-is said to be.\n\nTRANSLATION\nAnd serenity, simplicity, gravity, self-control and purity of thought\nare the austerities of the mind.\nPURPORT\nTo make the mind austere is to detach it from sense gratification. It\nshould be so trained that it can be always thinking of doing good for\nothers. The best training for the mind is gravity in thought. One should\nnot deviate from Kr�pa consciousness and must always avoid sense\ngratification.\n\nTo purify one's nature is to become Kr�pa conscious.\n\nSatisfaction of the mind can be obtained only by taking the mind away\nfrom thou ghts of sense enjoyment. The more we think of sense enjoyment,\n\nil,,\n:1\n\n�-\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0823": "Text 18]\n\n767\n\nThe Divisions of Faith\n\nthe more the mind becomes dissatisfied. In the present age we unnecessarily\nengage the mind in so many different ways for sense gratification, and so\nthere is no possibility of the mind's becoming satisfied. The best course\nis to divert the mind to the Vedic literature, which is full of satisfying\nstories, as in the Puriirzas and the Mahiibhiirata. One can take advantage of\nthis knowledge and thus become purified. The mind should be devoid\nof duplicity, and one should think of the welfare of all. Silence means that\none is always thinking of self-realization. The person in Kr�pa consciousness observes perfect silence in this sense. Control of the mind means\n\nj\n\ndetaching the mind from sense en oyment. One should be straightforward\nin his dealing and thereby purify his existence. All these qualities together\nconstitute austerity in mental activities.\n\nTEXT 17\n\n� � � Qq(ijRlPt� ;R: I\n\n3t'iR11�T�: � qft:qaFr llt\\911\nsraddhayii parayii taptam\ntapas tat tri··vidham nara*\naphaliikiirzk§ibhir yuktai�\nsiittviham paricah§ate\nsraddhayii-with faith;parayii-transcendental; taptam-e x ecuted; tapa�\n-austerity; tat-that; tri-vidham-three kinds; narai� -by men; aphalaiik iin k§ ibh i�-without desires for fruits; yuktai�\nthe mode of goodness; pari-cak§ate-is called.\n\n-\n\nengaged; siittvikam-in\n\nTRANSLATION\nThis threefold austerity, practiced by men whose aim is not to benefit\nthemselves materially hut to please the Supreme, is of the nature of\ngoodness.\n\nTEXT 18\n\n�mfr;r�� Q� � �q �I\nfSm' � m mr� � llt�ll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0824": "Bhagavad-glta As It Is\n\n768\n\n[Ch. 17\n\nsatkiira-miina-piijiirtham\ntapo dambhena caiva yat\nkriyate tad iha proktarh\nriijasarh calam adhruvam\n\ns at k iira- respect; miina-honor;piiji-artham for worship; tapafl- auster\ni\n\n-\n\n­\n\nity; dambhena-with pride; ca-also; eva-certainly; yat-which is; kriyateperformed; tat-that; iha-in this world; proktam-is said; riijasam-in the\nmode of passion; calam-flickering; adh ru vam- temporary.\n\nTRANSLATION,\nThose ostentatious penances and austerities which are performed in order\nto gain respect, honor and reverence are said to be in the mode of passion.\nThey are neither stable nor permanent.\nPURPORT\nSometimes penance and austerity are executed to attract people and\nreceive honor, respect and worship from others. Persons in the mode of\npassion arrange to be worshiped by subordinates and let them wash their\nfeet and offer riches. Such arrangements artificially made by the\n'\nperformance of penances are considered to be in the mode of passion.\nThe results are temporary; they can be continued for some time, but they\nare not permanent.\n\nTEXT 19\n\n�!fl�ou�+t.U ��cfns�l � Qll: I\n����� qr �'*ll+l('ti�l(ij¥{ ����\"\nmii�ha-griihertiitmanafl yat\npU}ayii kriyate tapafl\nparasyotsiidaniirtharh vii\ntat tiimasam udiihrtam\nmii�ha-foolish ; griihezw-with endeavor; iitmanah-of one's own self;\n\nyat- whi ch ; pi�ayii- by torture; kriyate-is performed; tapa[l-penance;\npa ros ya-t o others; u tsiidaniir t ham- causing annihilation; vii-or; tat-that;\ntiimasam-in the mode of darkness; udiih rt am-is said to be.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0825": "The Divisions of Faith\n\nText 20)\n\n769\n\nTRANSLATION\nAnd those penances and austerities which are performed foolishly by\nmeans of obstinant self-torture, or to destroy or injure others, are said to\n\nbe in the mode of ignorance.\nPURPORT\nThere are instances of foolish penance undertaken by demons like\n\nJ\n\nHirapyakasipu, who performed austere penances to become immortal and\nkill the demigods. He prayed to Brahma for such things, but ultimately he\nwas killed by the Supreme Personality of Godhead_ To undergo penances\nfor something which is impossible is certainly in the mode of ignorance.\n\nTEXT 20\n\n��Olftlmr <l\"wf �s�� I\n�� � :er qr3f :er�m��.ll�oll\ndatavyam iti yad danam\ndiyate 'nupakarire\ndese kale ca patre ca\ntad danam siittvikam smrtam\n'\n\ndiitavyam-worth\n\ngiving; iti-thus; yat-that which; diinam-charity;\n\ndiyate-given; anupakiirire-to any person irrespective of doing good;\ndese-in place; kale-in time; ca-also; piitre-suitable person; ca-and;\ntat-that; diinam-charity; sattvikam-in the mode of goodness; smrtamconsider.\n\nTRANSLATION\nThat gift which is given out of duty, at the proper time and place, to a\nworthy person, and without expectation of return, is considered to be\ncharity in the mode of goodness.\n\n·\n\nPURPORT\n\nIn the Vedic literature, charity given to a person engaged in spiritual\nactivities is recommended. There is no recommendation for giving charity\n\n·I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0826": "Bhagavad gita As It Is\n\n770\n\n-\n\n[Ch. 17\n\nindiscriminately. Spiritual perfection is always a consideration. Therefore\ncharity is recommended to be given at a place of pilgrimage and at lunar or\nsolar eclipses or at the end of the month or to a qualified briihmap,a or a\nV ai�l).ava (devotee) or in temples. Such charities should be given without\n\nany consideration of return. Charity to the poor is sometimes given out of\ncompassion, but if a poor man is not worth giving charity to, then there is\nno spiritual advancement. In other words, indiscriminate charity is not\nrecommended in the Vedic literature.\n\nTEXT 21\n•t'\n\n�\n� -st� q\n\"'\"�'\"\"'\n€fir'l �(l� 'hi?H!�'=l�\nqr �: I\n� :q q� � mm � u�t\"\n\nyat tu pratyupakiiriirtham\nphalam uddisya vii puna{t\ndiyate ca parikl4tam\ntad diinam riijasam smrtam\nyat-that which; tu-but;prati-upakiira-artham-for the sake of getting\nsome return;phalam-result;uddiSya-desiring; vii-or;puna{t-again; diyate\n-is given in charity; ca-also; parikl4tam-grudgingly; tat-that; diinamcharity; riijasam-in the mode of passion; smrtam-is understood to be.\nTRANSLATION\nBut charity performed with the expectation of some return, or with a\ndesire for fruitive results, or in a grudging mood, is said to be charity in the\nmode of passion.\nPURPORT\nCharity is sometimes performed for elevation to the heavenly kingdom\nand sometimes with great trouble and with repentance afterwards. \"Why\nhave I spent so much in this way?\" Charity is also sometimes made under\nsome obligation, at the request of a superior. These kinds of charity are\nsaid to be made in the mode of passion.\nThere are many charitable foundations which offer their gifts to\ninstitutions where sense gratification goes on. Such charities are not\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0827": "The Divisions of Faith\n\nText 23 J\n\n.771\n\nrecommended in the Vedic scripture. Only charity in the mode of\ngoodness is recommended.\n\n.\n\nTEXT 22\n\n��rn �Rlt��� {P.rtf I\n3l�fhijfl���� ��lfl('tij((lftij( ����II\nadesa-ka.le yad da.nam\napfi.trebhyas ca diyate\nasatkrtam avajiifi.tam\ntat tfi.masam uda.hrtam\n\nadesa-unpurified place; kfi.le-unpurified time;yat-that which is; diinam\n-charity; apiit re b hyafi,-to unworthy persons;\nasatk rtam\n\n-\n\nca also; diyate-is given;\n-\n\nwithout respect; avajii iitam -without proper attention; tat­\n\nthat; tiimasam-in the mode of darkness; udii h rtam -is said to be.\nTRANSLATION\nAnd charity performed at an improper place and time and\n\ngiven to\n\nunworthy persons without respect and with contempt is charity in the\nmode of ignorance.\nPURPORT\nContributions for indulgence in intoxication and gambling are not\nencouraged here. That sort of contribution is in the mode of ignorance.\nSuch charity is not beneficial; rather, sinful persons are encouraged.\nSimilarly, if a person gives charity to a suitable person without respect and\nwithout attention, that sort of charity is also said to be in the mode of\ndarkness.\n\nTEXT 23\n\ni'jij�('tf(� f.!t��il iHAOI�fcrl-i: �: I\nJllfROII(ij'1 �T��r�fcrmrr: � ����II\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0828": "Bhagavad-gita-As It Is\n\n772\n\n[Ch. 17\n\nom-tat-sad iti nirdeso\nbrahmar;ws tri-vidha� smrta�\nbriihmm;tiis tena vediis ca\nyajniis ca vihitii� purii\nom-indication\n\nof\n\nthe\n\nSupreme;\n\ntat-that;\n\nsat-eternal;\n\niti-that;\n\nnirdes a�-indication; briihmar;t ii� -of the Supreme; tri-vidha�-three kinds;\nsm .rta.h-consider;\n\nbrahmanah-the\nbriihmanas; tena-therefore; ve dii.h.\nthe Vedic literature; ca-also; yajnii�-sacri fice; ca-also; vihitii�-sacrifi c e;\n.\n\n.\n\n. purii-formerly.\nTRANSLATION\nFrom the beginning of creation, the three syllables-om tat sat-have\nbeen used to indicate the Supreme Absolute Truth [Brahman]. They were\nuttered by brahmapas while chanting Vedic hymns and during sacrifices,\nfor the satisfaction of the Supreme.\nPURPORT\nIt has been explained that penance, sacrifice, charity and foods are\ndivided\n\ninto three categories:\n\nthe modes of\n\ngoodness, passion and\n\nignorance. But whether first class, second class or third class, they are all\nconditioned, contaminated by the material modes of nature. When they are\naimed at the Supreme-om tat sat, the Supreme Personality of Godhead,\nthe eternal-they become means for spiritual elevation. In the scriptural\ninjunctions such an objective is indicated. These three words, o m tat sat,\nparticularly indicate the Absolute Truth, the Supreme Personality of\nGodhead. In the Vedic hymns, the word om is always found.\nOne who acts without following the regulations of the scriptures will\nnot attain the Absolute Truth. He will get some temporary result, but not\nthe ultimate end of life.\n\nThe conclusion is that the performance of\n\ncharities, sacrifice and penance must be done in the mode of goodness.\nPerformed in the modes of passion or ignorance, they are certainly\ninferior in quality. The three words om tat sat are uttered in conjunction\nwith the holy name of the Supreme Lord, e.g., om tad vi§ro�. Whenever a\nVedic hymn or the holy name of the Supreme Lord is uttered, om is\nadded. This is the indication of Vedic. literature. These three words are\ntaken from Vedic hymns. Om ity etad brahmar;to nedi§!am niima indicates\n\n.\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0829": "773\n\nThe Divisions 'of Faith\n\nText 24 J\n\nthe first goal. Then tattvamasi indicates the second goal. And sad eva\n\nsaumya indicates the third goal. Combined they become om tat sat.\nFormerly when Brahma, the first created living entity, performed sacrifices,\nhe spoke these three names of the Supreme Personality of Godhead. The\nsame principle holds by disciplic succession. So this hymn has great\nsignificance. Bhagavad-gitii recommends, therefore, that any work done\nshould be done for om tat sat, or for the Supreme Personality of Godhead.\nWhen one performs penance, charity, and sacrifice with these three words,\nhe is acting in Kr�pa consciousness. Kr�pa consciousness is a scientific\nexecution of transcendental activities which enables one to return home,\nback to Godhead. There is no loss of energy in acting in such a transcendental way.\n\nTEXT 24\n\nq-���� ��;rq-q:f'Sn�n 1\n�ij R�.O\"ffir: ij'ijij it�ctl R'114I 11�\\111\n.\n\ntasmiid om ity udahrtya\nyajna-diina-tapafl-kriyiifl\npravartante vidhiinoktiifl\nsatatam brahma-viidiniim\ntasmiit-therefore;\nindicating;\n\nom-beginning\n\nyaj iia- sacrifice;\n\nwith\n\nd ana- charity;\n\nom;\n\niti-thus;\n\nudiihrtya­\n\ntapafl- penance;\n\nkriyiifl­\n\nperformances; pravartante- begins; vidhiina-uktiifl- according to scriptural\nregulation; satatam- always; brahma-viidiniim-of the transcendentalists.\n\nTRANSLATION\nThus the transcendentalists undertake sacrifices, charities, and penances,\nbeginning always with om, to attain the Supreme.\nPURPORT\n\nOm tad vi§!wfl paramam padam.\n\nThe lotus feet of Vi�pu are the\n\nsupreme devotional platform. The performance of everything on behalf of\nthe Supreme Personality of Godhead assures the perfection of all activity.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0830": "Bhagavad-g1ta As It Is\n\n774\n\n[Ch. 17\n\nTEXT 25\n\nttR<?4\"1f� � ��q:f�: I\n,t}.\n� �: fStitt.-'6lftaJ�41'! ����II\n5 I\n\n....\n\ntad ity anabhisandhiiya\nphalam yajna-tapa�-kriyii�\ndiina-kriyiis ca vividhii�\nkriyante mok§a-kiink§ibhi�\ntat-that; iti-they; anabh is andhiiya-without fruitive result; phalamresult of sacrifice; yaj ii a-sacrifice; tapa�- penance; kriyii�-activities; diina\n-charity; kriyii�-activities; ca-also; vividhii �- varieties; kriyante-done;\n\nmok§ a- k ii n k§ ibh � - those who actually desire liberation.\nTRANSLATION\nOne should perform sacrifice, penance and charity with the word tat.\nThe purpose of such transcendental activities is to get free from the\nmaterial entanglement.\nPURPORT\nTo be elevated to the spiritual position, one should not act for any\nmaterial gain. Acts should be performed for the ultimate gain of being\ntransferred to the spiritual kingdom, back to home, back to Godhead.\nTEXTS 26-27\n\n� m�� :;:r t�fd\\�tt�sr��� 1\n\n������:��111��11\nq �qft{ � :;:r mrn: � �r�ttij I\nd' � � t�R�ctt��ftll� 11�\\911\nsad-bhiive siidhu-bhiive ca\nsad ity etat prayujyate\nprasaste karmapi tathii\nsac-chabda� piirtha yujyate\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0831": "Texts 26-27)\n\nThe Divisions of Faith\n\n775\n\nyajiie tapasi diine ca\nsthitifi, sad iti cocyate\nkarma caiva tad-arthiyarh\n·\n\nsad ity eviibhidhiyate\n\nsat-bhiive-in the sense of the nature of the Supreme; siidhu-bhiive-in the\n\nsense of the nature of devotion; ca-also; sat-the Supreme; iti-thus; etatthis; prayujyate-is used; p rasaste-bona fide; karmari-activities; tathii­\n\nalso; s at-sabdafi,-sound; piirtha-0 son of Prtha; yujyate-is used; yajiie­\n\nsacrifice; tapasi-in penance; dane-charity; ca-also; sthitifi,-situated; satthe Supreme; iti-thus; ca-and; u c yate-pronounced; karma-work; caalso; eva-certainly; tat-that; arthiyam-are meant; sat-Supreme; itithus; eva-certainly ; abhidhiyate-is practiced.\n\nTRANSLATION\nThe Absolute Truth is the objective of devotional sacrifice, and it is\nindicated by the word sat. These works of sacrifice, of penance and of\ncharity, true to the absolute nature, are performed to please the Supreme\nPerson, 0 son of Pfihii.\n\nPURPORT\nThe words praSaste karmari, or prescribed duties, indicate that there are\nmany activities prescribed in the Vedic literature which are purificatory\nprocesses beginning from parental care up to the end of one's life. Such\npurificatory processes are adopted for the ultimate liberation of the living\nentity. In all such activities it is recommended that one should vibrate om\n\ntat sat. The words sad-bhiive and siidhu-bhiive indicate the transcendental\nsituation. One who is acting in Kr�pa consciousness is called sattva, and one\nwho is fully conscious of activities in Kr�pa consciousness is called\n\nsvariipa.\n\nIn the Srimad-Bhiigavatam it is said that the transcendental\n\nsubject matter becomes clear in the association of the devotees. Without\ngood association, one cannot achieve transcendental knowledge. When\n\ninitiating a person or offering the sacred thread, one vibrates the words om\n\ntat sat. Similarly, in all kinds of yogic performances, the supreme object,\n\nom tat sat is invoked. These words om tat sat are used to perfect all\nactivities. This supreme om tat sat makes everything complete.\n\n.\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0832": "Bh agavad gita' As It Is\n\n776\n\n-\n\n[Ch. 17\n\nTEXT 28\n\n3T���ij�-����l\n31('1 ��9;�tfQ\n.._ qr�� ;:r :q ij� ;r,\n� � ����II\n.._\n\nasraddhayii hutam dattam\ntapas taptam krtam ca yat\nasad ity ucyate piirtha\nna ca tat pretya no iha\nasraddhayii- without faith; hutam- performed; dattam - given; tapa{tpenance; taptam - executed; krtam-performed; ca- also; yat- that which;\nasat-falls; iti thus; ucyate- is said to be; piirtha-0 son of Pr tha; nanever; ca-also; tat- that; pretya- after death; no-nor; iha-in this life.\n-\n\nTRANSLATION\nBut sacrifices, austerities and charities performed without faith in the\nSupreme are nonpermanent, 0 son of Prtha, regardless of whatever rites\nare performed. They are called asat and are useless both in this life and the\nnext.\nPURPORT\n\nAnything done without the transcendental objective-whether it be\nsacrifice, charity or penance -is useless. Therefore, in this verse, it is\ndeclared that such activities are abominable. Everything should be done\nfor the Supreme in Kr�pa consciousness. Without such faith, and without\nthe proper guidance, there can never be any fruit. In all the Vedic\nscriptures, faith in the Supreme is advised. In the pursuit of all Vedic\ninstructions, the ultimate goal is the understanding of K�pa. No one can\nobtain success without following this principle. Therefore, the best course\nis to work from the very beginning in Kr�pa consciousness under the\nguidance of a bona fide spiritual master. That is the way to make\neverything successful.\nIn the conditional state, people are attracted to worship demi�ods,\nghosts, or Yak�as like Kuvera. The mode of goodness is better than the\nmodes of passion and ignorance, but one who takes directly to Kr�pa\nconsciousness is transcendental to all three modes of material nature.\nAlthough there is a process of gradual elevation, if one, by the association\n\n'\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0833": ":,,:·>·'\n\nText 28]\n\nThe Divisions of.Filith\n\n77_7\n\nof pure devotees, takes directly to Kr�pa consciousness, that is the best\n\nway. And that is recommended in this chapter. To achieve success in this:\n\nway, one must first find the proper spiritual master and receive training\n\nunder his direction. Then one can achieve faith in the Supreme. When that\n\nfaith matures, in course of time, it is called love of God. This love is the\n\nultimate goal of the living entities. One should, therefore, take to Kr�pa\n\nconsciousness directly. That is the message of tltls Seventeenth Chapter.\n\nThus end the Bhaktivedanta Purports to the Seventeenth Chapter of the\n\nSrimad-Bhagavad-gita in the matter of the Divisions of Faith.\n\n,,\n\n.-·\n\n'\n•t\n\n. ,: \\-!!. :i, <.:;\n\n} '''·,\n. �,. ,.,\n\n.... �\n\n·\n\n....__,\n\n;•\n\n''!-\n\n>\n\n\\\n\n_\n\n_.._ RC...O.:.!.C.�!;'_.:-\n\n···'·\n\n7':_�\\��-�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0834": "CHAPTER EIGHTEEN\n\nConclusionThe Perfection of Renunciation\nTEXT 1\n\n��I\n� �,('(� �(1'41U ��flr ��t!( I\n:q �� 'l�� ll t II\n..\n\n--·II iii\n\narjuna uviica\nsannyiisasya mahiibiiho\ntattvam icchiimi veditum\ntyiigasya ca hr�ikesa\nprthak kesini�iidana\narjuna[l uvaca-Arjuna said; sannyasasya-renunciation; maha-baho-0\nmighty-armed one; tattvam-truth; icchami-I wish; veditum-to understand; tyiigasya-of renunciation; ca-also; hr�ikesa-0 master of the senses;\nprthak-differently; kdi-nisiidana-0 killer of the Kesi demon.\n\n779\n\n.,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0835": "Bhagavad-glta As It Is\n\n780\n\n[Ch. 18.\n\nTRANSLATION\nArjuna said, 0 mighty-armed one, I wish to understand the purpose of\nrenunciation [ tyaga J and of the renounced order of life [ sannyasa J, 0\nkiller of the KeSi demon, Hr!likesa.\nPURPORT\nActually the Bhagavad-gitii is finished in seventeen chapters. The Eighteenth Chapter is a supplementary summarization of the topics discussed\nbefore. In every chapter of Bhagavad-gitii, Lord KrllJJ.a stresses that devotional service unto the Supreme Personality of Godhead is the ultimate\ngoal of life. This same point is summarized in the Eighteenth Chapter as\nthe most confidential path of knowledge. In the first six chapters, stress\nwas given to devotional service: yoginiim api saroe§iim ... \"Of all yogis or\ntranscendentalists, one who always thinks of Me within himself is best.\" In\nthe next six chapters, pure devotional service and its nature and activity\nwere discussed. In the third six chapters, knowledge, renunciation, the\nactivities of material nature and transcendental nature, and devotional\nservice were described. It was concluded that all acts should be performed\n·\n\nin conjunction with the Supreme Lord, summarized by the words om tat sat,\nwhich indicate Vi�J).U, the Supreme Person. In the third part of Bhagavad­\n\ngitii, devotional service was established by the example of past iiciiryas\nand the Brahma-siltra,\n\nthe Vediinta-siltra, which cites that devotional\n\nservice is the ultimate purpose of life and nothing else. Certain impersonalisis consider themselves monopolizers of the knowledge of Vediinta-sutra,\nbut actually the Vediinta-siltra is meant for understanding devotional service, for the Lord Himself is the composer of the Vediinta-siltra, and He is\nits knower. That is described in the Fifteenth Chapter. In every scripture,\nevery\n\nVeda, devotional service is the objective. That is explained in\n\nBhagavad-gitii.\nAs in the Second Chapter a synopsis of the whole subject matter was\ndescribed, similarly, in the Eighteenth Chapter also the summary of all\ninstruction is given. The purpose of life is indicated to be renunciation and\nattainment of the transcendental position above the three material modes\nof nature. Aijuna wants to clarify the two distinct subject matters of\n\nBhagavad-gitii, namely renunciation (tyiiga) and the renounced order of\nlife (sannyiisa). Thus he is asking the meaning of these two words.\nTwo words used in this verse to address the Supreme Lord-Hr�ikesa\nand Kesinisudana-are significant. Hr�kesa is Kr�JJ.a, the master of .all\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0836": "Text 2]\n\nConclusion-The Perfection of Renunciation\n\n781\n\nsenses, who can always help us attain mental serenity. A�una requests\nHim to summarize everything in such a way that he can remain equiposed.\nYet he has some doubts, and doubts are always compared to demons. He\ntherefore addresses Krwa as Ke8inisudana. KeSi: was a most formidable\ndemon who was killed by the Lord; now A�una is expecting Kr�va to kill\nthe demon of doubt.\n\nTEXT 2\n\n�ll•tct tsct'� 1\n\nEhl�l�i. � (\\�ffi� Al: I\ns !\\\n\nlilt VIIS I nat\n\nm�: II �II\n\nsri bhagaviin uviica\nkiimyiiniirit karma'{liirit nyiisarit\nsannyiisarit kavayo vidu�\nsarva-karma-phala-tyiigarit\npriihus tyiigarit vicak§a'{lii�\nsri\n\nbhagaviin\n\nkiimyiiniim-with\n\nuviica-the\ndesire;\n\nSupreme\n\nPersonality\n\nkarmariim-activities;\n\nof\n\nGodhead said;\n\nnyiisam- renunciation;\n\nsannyiisam-renounced order of life; kavaya�-the learned; vidu�-know;\nsarva-all;\nkarma-activities; phala-of results; tyiigam-ren un c iation;\npriihu�-call; tyiigam-renunciation; vicak§arii�-the experienced.\n\nTRANSLATION\nThe Supreme Lord said, To give up the results of all activities is called\nrenunciation [ tyaga] by the wise. And that state is called the renounced\norder of life [ sannyasa] by great learned men.\nPURPORT\nThe performance of activities for results has to be given up. This is the\ninstruction of Bhagavad-gitii. But activities leading to advanced spiritual\nknowledge are not to be given up. This will he made clear in the next verse.\nThere are many prescriptions of methods for performing sacrifice for some\nparticular purpose in the Vedic literatures. There are certain sacrifices to\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0837": "Bhagavad-glta As It Is\n\n782\n\n[Ch. 18\n\nperform to attain a good son or to attain elevation to the higher planets,\nbut sacrifices prompted by desires should be stopped. However, sacrifice\nfor the purification of one's heart or for advancement in the spiritual science should not be given up.\n\nTEXT 3\n\n� (lqctR�\\ � �: I\nu:sq:� 'f �� :qrq{ II � II\n\ns•:a:a\n\ntyiijyarh do�avad ity eke\nkarma priihur mani�ira�\nyajiia-diina-tapa�-karma\nna tyiijyam iti ciipare\ntyiijyam-must be given up; do�avat-as an evil; iti-thus; eke-one\ngroup; karma-work; priihu�-said; mani�ira�-of great thinkers; yajnasacrifice; diina-ch arity ; tapa�-pen a nce; karma-work; na-never; tyiijyam\n-is to be given up; iti-thus; ca-certainly; apa re - others\n\n.\n\nTRANSLATION\nSome learned men declare that all kinds of fruitive activities should be\ngiven up, but there are yet other sages who maintain that acts of sacrifice,\ncharity and penance should never be abandoned.\nPURPORT\nThere are many activities in the Vedic literatures which are subjects of\ncontention. For instance, it is said that an animal can be killed in a sacrifice, yet some maintain animal killing is completely abominable. Although\nanimal killing in a sacrifice is recommended in the Vedic literature, the\nanimal is not considered to be killed. The sacrifice is to give a new life to\nthe animaL Sometimes the animal is given a new animal life after being\nkilled in the sacrifice, and sometimes the animal is promoted immediately\nto the human form of life. But there are different opinions among the\nsages. Some say that animal killing should always be avoided, and others\nsay that for a specific sacrifice it is good. All these different opinions on\nsacrificial activity are now being clarified by the Lord Himself.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0838": "Text 5)\n\nConclusion-The Perfection of Renunciation\n\n783\n\nTEXT 4\n\nfir�� S!l� it Q;r �if �� I\n� ft: �'{OlfmAA1:1: �SI�ffl�: II� II\nniscayam snm me tatra\ntyiige bharata-sattama\ntyiigo hi puru§a-vyiighra\ntri-vidha� samprakirtita�\nniscayam- certainly; S[?lU-hear; me- from Me; tatra- there; tyiige- in the\nmatter of renunciation; bharata-sattama-0 best of the Bharatas; tyiiga�renunciation; hi-certainly; puru§a-vyiighra-0 tiger among human beings;\n\nt ri-vi dha�-three kinds; samprakirtitafz-is declared.\nTRANSLATION\n\n0 best of the Bharatas, hear from Me now about renunciation. 0 tiger\namong men, there are three kinds of renunciation declared in the scriptures.\nPURPORT\nAlthough there are differences of opinion about renunciation, here the\nSupreme Personality of Godhead,\n\nSri Kr�l)a, gives His judgment, which\n\nshould be taken as final. After all, the Vedas are different law s given by the\nLord. Here the Lord is personally present, and His word should be taken\nas final. The Lord says that the process of renunciation should be considered in terms of the modes of material nature in which they are performed.\n\nI\nTEXT 5\n\n�ij����11n� Wf �'� ctit��q ij({_ 1\n� � ij'{� qItt;rtfir �;r'J� II lt II\nyajiia-diina-tapa�-karma\nna tyiijyam kiiryam eva tat\nyajiio diinam tapas caiva\npiivaniini mani§ir-iim\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0839": "784'\n\nBhagavad gita As It Is\n-\n\n[Ch. 18\n\nyajiia-sacrifice; dana-charity; tapaft-penance; hanna-activities; nanever;tyajyam-to be given up;karyam-must be done;eva-certainly;tatthat; yajiiaft-sacrifice; danam-charity; tapaft-penance; ca-also; evacertainly;pavanani-purifying;man�iram-even of the great souls.\nTRANSLATION\nActs of sacrifice, charity and penance are not to be given up but should\nbe performed. Indeed, sacrifice, charity and penance purify even the great\nsouls.\nPURPORT\nThe yogis should perform acts for the advancement of human society.\nThere are many purificatory processes for advancing a human being to\nspiritual life. The marriage ceremony, for example, is considered to be one\nof these sacrifices. It is called vivaha-yajiia. Should a sannyasi, who is in the\nrenounced order of life and who has given up his family relations, encourage the marriage ceremony? The Lord says here that any sacrifice which is\nmeant for human welfare should never be given up. Vivaha-yajiia, the\nmarriage ceremony, is meant to regulate the human mind to become peaceful for spiritual advancement. For most men, this vivaha-yajiia should be\nencouraged even by persons in the renounced order of life. Sannyasis\nshould never associate with women, but that does not mean that one who\nis in the lower stages of life, a young man, should not accept a wife in the\nmarriage ceremony. All prescribed sacrifices are meant for: achieving the\nSupreme Lord. Therefore, in the lower stages, they should not be given up.\nSimilarly, charity is for the purification of the heart. If charity is given to\nsuitable persons, as described previously, it leads one to advanced spiritual\nlife.\n\nTEXT 6\n\n�ij lt=l.ffit u �Ttur � t<�<tf'lll �l'R � I\n\n�� it � firf� �a�;rq II� II\netany api tu karmii[Li\nsangarh tyaktva phaliini ca\nkartavyaniti me partha\nni.Scitarh matam uttamam\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0840": "Text 7]\n\nConclusion-The Perfection of Renunciation\n\n785\n\netani-all this; api-certainly; tu-must; kannari-activities; sangam­\n\nassociation; tyaktva-renouncing; phalani-results; ca-also; kartavyani-as\nduty; iti-thus; me-My; partha-0\n\nson\n\nof\n\nPrtha; niScitam-definite;\n\nmatam-opinion; uttamam-the best.\nTRANSLATION\nAll these activities should be performed without any expectation of\nresult. They should be performed as a matter of duty, 0 son of Prtha. That\nis My final opinion.\nPURPORT\nAlthough all sacrifices are purifying, one should not expect any result\nby such performances. In other words, all sacrifices which are meant for\n\nmaterial advancement in life should be given up, but sacrifices that purify\none's existence and elevate one to the spiritual plane should not be stopped.\n\nEverything that leads to Kr�l!a consciousness must be encouraged. In\nthe Snmad-Bhiigavatam also it is said that any activity which leads to\ndevotional service to the Lord should be accepted. That is the highest\ncriterion of religion. A devotee of the Lord should accept any kind of\n\nwork, sacrifice, or charity which will help him in the discharge of devotional service to the Lord.\n\nTEXT 7\n\n\"·''\"\"iii � <%t44l(H\n\n.) ;ftqqQij- I\n\n,A-, ,=m nfhm!ii:t:JIII:n:\n\nqfi\"'Rhr: II \\911\n\nniyatasya tu sannyasa�\n\nkarmar-o nopapadyate\n\nmohat tasya parityagas\ntamasa� parikirtita�\n\nniyatasya-prescribed duties; tu-but; sannyiisa�-renunciation; kannara[l\n\n-activities; na-never; upapadyate-is deserved; mohat-by illusion; tasya­\n\nof which; parityiiga[l-renunciation; tamasa[l-in the mode of ignorance;\n\nparikirtita[l-declared.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0841": "786\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nTRANSLATION\nPrescribed duties should never be renounced. If, by illusion, one gives\nup his prescribed duties, such renunciation is said to be in the mode of\nignorance.\nPURPORT\nWork for material satisfaction must be given up, but activities which\npromote one to spiritual activity, like cooking for the Supreme Lord and\noffering the food to the Lord and then accepting the food, are recommended. It is said that a person in the renounced order of life should not cook\nfor himself. Cooking for oneself is prohibited, but cooking for the Supreme\nLord is not prohibited. Similarly, a sannyiisi may perform a marriage\nceremony to help his disciple in the advancement of Kr�IJ.a consciousness.\nIf one renounces such activities, it is to be understood that he is acting in\nthe mode of darkness.\n\nTEXT 8\n\nill\"' �\n\"\"\n\"\"\n.\n�:� �CT ��'ti� �������1&1� I\n« � n� '{qftT �'{qltf� �� II � II\ndu[tkham ity eva yat karma\nkiiya-klesa-bhayiit tyajet\nsa krtvii riijasarh tyiigarh\nnaiva tyiiga-phalarh labhet\ndu[tkham- unhappy; iti-thus; eva-certainly; yat- that which; kanna­\n\nwork; kiiya- body; klesa-troublesome; bh ay iit- out of; tyajet- fear ; salt­\n\nkrtvii- after doing; riijasam-in the mode of p�ssion; tyiigamna eva- certainly not; tyiiga-renou nc ed; ph alam- resu lts;\nla b het- gain.\nthat;\n\nrenunciation;\n\nTRANSLATION\nAnyone who gives up prescribed duties as troublesome, or out of fear, is\nsaid to be in the mode of passion. Such action never leads to the elevation\nof renunciation.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0842": "Text 9]\n\nConclusion-The Perfection of Renunciation\n\n787\n\nPURPORT\nOne who is in Kr�Qa consciousness should not give up earning money\nout of fear that he is performing fruitive activities. If by working one can\nengage his money in Kr�Qa consciousness, or if by rising early in the morning one can advance his transcendental Kr�Qa consciousness, one should\nnot desist out of fear or because such activities are considered troublesome. Such renunciation is in the mode of passion. The result of passionate\nwork is always miserable. Even if a person renounces work in that spirit,\nhe never gets the result of renunciation.\n\nTEXT 9\nx\n\na\\ t'), :d... � � ���s�;r I\n\n� �����:��'Rf:n� 11\nkiiryam ity eva yat karma\nniyatarh kriyate'rjuna\nsangarh tyaktvii phalarh caiva\nsa tyiiga� siittviko mata�\nkiiryam-must be done; iti-thus; eva-thu s; yat-that which; karmawork;\n\nniyatam-presc ribed;\n\nkriyate-performed;\n\narjuna-0\n\n.Arjuna;\n\nsangam-association; tyaktvii-giving up; phalam-result; ca-also; evacertainly; sa�-that; tyiiga�-renunciation; siittvik�-in\n\nthe mode of\n\ngoodness; mata�-in My opinion.\n\nTRANSLATION\nBut he who performs his prescribed duty only because it ought to be\ndone, and renounces all attachment to the fruit-his renunciation is of the\nnature of goodness, 0 Arjuna.\nPURPORT\nPrescribed duties must be performed with this mentality. One should\nact without attachment for the result; he should be disassociated from the\nmodes of work. A man working in Kr�Qa consciousness in a factory does\nnot associate himself with the work of the factory, nor with the workers\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0843": "788\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nof the factory. He simply works for Krgta. And when he gives up the result\nfor Kr�va, he is acting transcendentally.\n\nTEXT 10\n\n;r ttJt1]�R:S � � wtl�tf�ij- I\n\n� (1 �Iii (1+11 ittillN\"Ttft M'i(('i�I�H II �\n\n0\n\ntl\n\nna dve§tY akusalam karma\nkusale niinu§ajjate\ntyagi sattva-samiivi�to\nmedhiivi chinna-samsaya�\nna-never; dve§ti-hates; akusalam-inauspicious; kanna-work; kusalein auspicious; na-nor; anu§ajjate-becomes attached; tyiigi-the renouncer;\nsattva-goodness; samiivi§t�-absorbed in; medhiivi-intelligent; chinnacut up; samsaya�-all doubts.\nTRANSLATION\nThose who are situated in the mode of goodness, who neither hate\ninauspicious work nor are attached to auspicious work, have no doubts\nabout work.\nPURPORT\n\nIt is said in Bhagavad-gitii that one can never give up work at any time.\nTherefore he who works for Kr�va and does not enjoy the fruitive results,\nwho offers everything to Kr�va, is actually a renouncer. There are many\nmembers of the International Society for Krishna Consciousness who work\nvery hard in their office or in the factory or some other place, and whatever they earn they give to the Society. Such highly elevated souls are\nactually sannyiisis and are situated in the renounced order of life. It is\nclearly outlined here how to renounce the fruits of work and for what\npurpose fruits should be renounced.\n\nTEXT 11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0844": "Text 12]\n\nConclusion-The Perfection of Renunciation\n\n789\n\nna hi deha-bhrta sakyarh\ntyakturh karmary ase§ata[!,\nyas tu,karma-phala-tyiigi\nsa tyiigity abhidhiyate\nna-never;\npossible;\n\nhi-certainly;\n\ntyaktum-to\n\naltogether; ya[l,\n\ndeha-bhrta-of\n\nrenounce;\n\ntu-anyone\n\nthe\n\nembodied;\n\nka rm ari-activities\n\nof;\n\nsakyamase§ata[l,­\n\nwho; ka rm a-work; phala-result; tyiigi­\n\nrenouncer; sa[l,-he; ty iigi- the renouncer; iti-thus; abhidhiyate-it is said.\n\nTRANSLATION\nIt is indeed impossible for an embodied being to give up all activities.\nTherefore it is said that he who renounces the fruits of action is one who\nhas truly renounced.\nPURPORT\n\nA person in Kr�I].a consciousness acting in knowledge of his relationship\nwith Kn;va is always liberated. Therefore he does not have to enjoy or suffer the results of his acts after death.\n\nTEXT 12\n\n�fir�:q��ur:�l\n��fir;rt �;r� ��truwti� ����II\nani§tam i§tarh misrarh ca\ntri-vidharh karmara[i, phalam\nbhavaty atyiiginiirh pretya\nna tu sannyiisiniirh kvacit\nan i§ tam- leading to hell; i§tam-leading to heaven; miSram ca-or\nmixture;\n\ntri-vidham-three\n\nkinds;\n\nka rm ara[i, -work;\n\nphalam- result ;\n\nbhavati-becomes; atyiiginiim-of the renouncer;pretya-after death; na tubut not; sannyiisiniim-of the renounced order; kvacit-at any time.\n\nTRANSLATION\nI\n\nFor one who is not renounced, the threefold fruits of action-desirable,\nundesirable and mixed-accrue after death. But those who are in the\nrenounced order of life have no such results .to suffer or enjoy. ,\n\n�.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0845": "Bhagavad-g'ita· As It Is\n\n790\n\n[Ch. 18 .\n\nPURPORT\nA person in Kr�Q.a consciousness or in the mode of goodness does not\nhate anyone or anything which troubles his body. He does work in the\nproper place and at the proper time without fearing the troublesome effects of his duty. Such a person situated in transcendence should he understood to he most intelligent and beyond all doubts in his activities.\n\nTEXTS 13-14\n\nqi{�tf;r liUii'TU ��urtf;r fim1if 'r 1\n� i�, � � � ij�Efi�ort ����u\n� �� ftl � � i�� I\nAA1iflf( 11ttltie1 � � q� 11�\\lll\n..\n\npaiicaitani maha-baho\nkarar-ani nibodha me\nsankhye krtante proktani\nsiddhaye sarva-karmar-am\nadhi§thanam tatha karta\nkarar-am ca prthag-vidham\n\nvividhas ca prthak ce§tii\ndaivam caivatra paiicamam\n\npaiica -five; etani-all these; maha-baho-0 mighty-armed one; kii.rar-ani\n\n-cause; nibo dha-just understand; me-from Me; sankhye-in the Vedas;\nkrtante-after performance; proktani-said; siddhaye-perfection; sarva­\n\nall; karmar-am-actuated; adhi�thanam-place; tatha-also; karta-worker;\nkarar-am ca-and instruments; prthak-vidham-different kinds; vividha� ca\n-varieties; prthak-separately; ce�ta�-endeavor; daivam-the Supreme; ca\n\n-also; eva-certainly; atra-here; paiicamam-five.\nTRANSLATION\n0 mighty-armed Arjuna, learn from Me of the five factors which bring\nabout the accomplishment of all action. These are declared in sankhya\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0846": "Text 15]\n\nConclusion-The Perfection of Renunciation\n\n791\n\nphilosophy to be the place of action, the performer, the senses, the\nendeavor, and ultimately the Supersoul.\nPURPORT\nA question may be raised that since any activity performed must have\n\nsome reaction, how is it that the person in Kr�JJ.a consciousness does not\n\nsuffer or enjoy the reactions of work? The Lord is citing Vedanta philoso­\n\nphy to show how this is possible. He says that there are five causes for all\nactivities and for success in all activity, and one should know these five\n\ncauses. Sahkhya means the stalk of knowledge, and Vedanta is the final\n\nstalk of knowledge accepted by all leading iiciiryas. Even Satikara accepts\n\nVe'diinta-siitra as such. Therefore such authority should be cons.ulted.\n\nThe ultimate will is invested in the Supersoul, as it is stated in the Gitii,\n\n\"saroasya ciiharh hrdi.\" He is engaging everyone in certain activities. Acts\n\ndone under His direction from within yield no reaction, either in this life\n\nor in the life after death.\n\nThe instruments of action are the senses, and by senses the soul acts\n\nin various ways, and for each and every action there is a different endeavor.\n\nBut all one's activities depend on the will of the Supersoul, who is seated\n\nwithin the heart as a friend. The Supreme Lord is the super cause. Under\n\nthese circumstances, he who is acting in Kr�lJ.a consciousness under the\ndirection of the Supersoul situated within the heart is naturally not bound\n\nby any activity. Those in complete Kr�lJ.a consciousness are not ultimately\nresponsible for their actions. Everything is dependent on the supreme will,\n\nthe Supersoul, the Supreme Personality of Godhead.\n\nTEXT 15\n\n\\I(\\(Cfl¥Q'f1����.t 31'R� �: I\n� C(l �\"fut C(l q� � m: 11 �'-\\II\nsarira-viihmanobhir yat\nkarma priirabhate nara[l\nnyayyarh vii viparitarh vii\npaiicaite tasya hetava[l\nsa rira-b o dy ; viik-speech; manobhi{l-by the mind; y at- any thing; karma\n-work; p rii rabhate begins; nara[l-a person; nyiiyy am- right; vii- or;\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0847": "Bhagavad-g1ta As It Is\n\n792\nvipa ritam- the\n\nopposite; va-or; pan c a-five; ete-all these; tasya-its;\n\nhetava� causes\n-\n\n[Ch. 18\n\n.\n\nTRANSLATION\nWhatever right or wrong action a man performs by body, mind or\nspeech is caused by these five factors.\n\nPURPORT\nThe words \"right\" and \"wrong\" are very significant in this verse. Right\nwork is work done in terms of the prescribed directions in the scriptures,\nand wrong work is work done against the principles of the scriptural\ninjunctions. But whatever is done requires these five factors for its complete performance.\n\nTEXT 16\n\nm � EJR1l(+4i�+u;f � � �: I\n\nil\"li:JIX�!ilfa:\\'!f('f � �fu �fu: ������\ntatraivam sati kartaram\natmanam kevalam tu ya�\npasyaty akrta-buddhitvan\nna sa pasyati durmat*\n\ntatra-there; evam-certainly; sati-b eing thus; kartaram-of the worker;\natmanam-the soul; kevalam-only; tu - but; ya�- anyone; paSyati- sees;\n\nakrta-buddhitvat-due to unintelligence; n a-n ev er ; sa�- he; p asyati sees;\n-\n\ndurmati�- foolish.\n\nTRANSLATION\nTherefore one who thinks himself the only doer, not considering the\nfive factors, is certainly not very intelligent and cannot see things as they\nare.\n\nPURPORT\nA foolish person cannot understand that the Supersoul is sitting as a\nfriend within and conducting his actions. Although the material causes are\nthe place, the worker, the endeavor and the senses, the final cause is the\nSupreme, the Personality of Godhead. Therefore, one should see not only\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0848": "Text 17]\n\nConclusion-The Perfection of Renunciation\n\n793.\n\nthe four material causes, but the supreme efficient cause as well. One who\ndoes not see the Supreme \"thinks himself to be the instrument.\n\nTEXT 17\n\nil'rmrr lfltrr �f%�� wr re�« 1\nffi'TSilf « ���Wf�����\\911\n�\n\nyasya niihankrto bhiivo\nbuddhir yasya na lipyate\n.:,.\n\nhatviipi sa imiil lokiin\nna hanti na nibadhyate\n\nyasya-of one who; na-never; ahankrta�-false ego; bhiiva�-nature;\nbuddhi�-inte lligence; yasya-one who; na-never; lipyate-is attached;\nhatvii api-even killing; sa�-he; imiin-this; lokiin-world; na-never; hanti\n\n-kills; na-never; nibadhyate-becomes entangled.\nTRANSLATION\nOne who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound\nby his actions.\nPUR)_)ORT\n\nIn this verse the Lord informs Arjuna that the desire not to fight arises\nfrom false ego. Arjuna thought himself to be the doer of action, but he did\nnot consider the Supreme sanction within and without. If one does not\nknow that a super sanction is there, why should he act? But one who\nknows the instrument of work, himself as the worker, and the Supreme\nLord as the supreme sanctioner, is perfect in doing everything. Such a\nperson is never in illusion. Personal activity and responsibility arise from\nfalse ego and godlessness, or a lack of Kn;J).a consciousness. Anyone who is\nacting in Kr�J).a consciousness under the direction of the Supersoul or the\nSupreme Personality of Godhead, even though killing, ,does not kill. Nor is\nhe ever affected with the reaction of such killing. When a soldier kills under\nthe command of a superior officer, he is not subject to be judged. But if a\nsoldier kills on his own personal account, then he is certainly judged by a\ncourt of law.\n\n-\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0849": "794\n\n[Ch. 18.\n\nBhaga va d - g1ta As It Is\nTEXT 18\n\n\";{ � qf<�I�T ���I\n� � �ftr �: Eh�dut: llt�ll\njiilinam jiieyam parijiiiitii\ntri-vidhii karma-codanii\nkararwm karma karteti\ntri-vidha� karma sangraha�\nj iinam-knowledge; j\n\nii\n\nii y am-obj e tive; parijiiiitii-the knower; tri-vidhiie\n\nc\n\n-three kinds; karma-work; codanii-impetus; kararam-the senses; karma\n-work; kartii-the doer; iti-thus; t ri- i dh a� -three kinds; karma-work;\n\nv\n\ns angraha� accumulation\n-\n\n.\n\nTRANSLATION\n\nKnowledge, the object of knowledge and the knower are the three\nfactors which motivate action; the senses, the work and the doer comprise\nthe threefold basis of action.\nThere are three kinds of impetus for daily work: knowledge, the object\nof knowledge and the knower. The instruments of work, the work itself\nand the worker are called the constituents of work. Any work done by any\nhuman being has these elements. Before one acts, there is some impetus,\nwhich is called inspiration. Any solution arrived at before work is actualized is a subtle form of work. Then work takes the form of action. First one\nhas to undergo the psychological processes of thinking, feeling and willing,\nand that is called impetus. Actually the faith to perform acts is called\nknowledge. The inspiration to work is the same if it comes from the scripture or from the instruction of the spiritual master. When the inspiration\nis there and the worker is there, then actual activity takes place by the\nhelp of the senses. The mind is the center of all senses, and the object is\nwork itself. These are the different phases of work as described in\n\nBhagavad-gitii. The sum total of all activities is called accumulation of\nwork.\n\nTEXT 19\n\n��:q�:q��:l\n\naA ri um:lh-111� \"n<iil:&\n\n-*\"' :sa\n\n\"\n\n,:;).\n\nllt�fl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0850": "Text 20]\n\nConclusion-The Perfection of Renunciation\n\n795\n\njfiiinam karma ca kartii ca\ntridhaiva gurw-bhedata�\nprocyate gur-a-sankhyiine\nyathiivac chrr m tiiny api\njfiiinam-knowledge;\n\nkarma-work;\n\nca-also;\n\nkartii-worker; ca-also;\n\ntridhii-three kinds; eva-certainly ; gurw-bhedata�-in terms of different\nmodes of material nature; procyate-is said; gupa-sankhyiine-in terms of\ndifferent modes; yathiivat-as they act; snm-hear; tiini-all of them; apialso.\nTRANSLATION\nIn accordance with the three modes .of material nature, there are three\nkinds of knowledge, action, and performers of action. Listen as I describe\nthem.\nPURPORT\nIn the Fourteenth Chapter the three divisions of the modes of material\nnature were elaborately described. In that chapter it was said that the\nmode of goodness is illuminating, the mode of passion materialistic, and\nthe mode of ignorance conducive to laziness and indolence. All the modes\nof material nature are binding; they are not sources of liberation. Even in\n\nthe mode of goodness one is conditioned. In the Seventeenth Chapter, the\ndifferent types of worship by different types of men in different modes of\nmaterial nature were described. In this verse, the Lord wishes to speak\nabout the different types of knowledge, workers, and work itself according\nto the three material modes.\n\nTEXT 20\n\nri� �� �1€14\\otttift� I\n�� � (1�1� � �,�M:r.:lli!fi�a fl�o�r\n....\n\nsarva-bhiite�u yenaikam\nbhiivam avyayam ik�ate\navibhaktam vibhakte�u\ntaj jfiiinam viddhi siittvikam\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0851": "Bhag av a d glt a As It Is\n\n796\n\n[Ch_ 18.\n\n-\n\nsaroa-bhiite§u-in\n\nall\n\nliving\n\nentities;\n\nyena- by\n\nwhom; ekam-one;\n\nbhiivam- situation; avyayam- imperishable; ik §ate- does see; avibhaktamundivided; vibhakte§u-in the numberless divided; tat- that; jii.iinamknowledge; viddhi- knows; siittvikam-in the mode of goodness.\n\nTRANSLATION\nThat knowledge by which one undivided spiritual nature is seen in all\nexistences, undivided in the divided, is knowledge in the mode of goodness.\nPURPORT\nA person who sees one spirit soul in every living being, whether a demigod, human being, animal, bird, beast, aquatic or plant, possesses knowledge in the mode of goodness. In all living entities, one spirit soul is there,\nalthough they have different bodies in terms of their previous work. As\ndescribed in the Seventh Chapter, the manifestation of the living force in\nevery body is due to the superior nature of the Supreme Lord. Thus to see\nthat one superior nature, that living force, in every body is to see in the\nmode of goodness. That living energy is imperishable, although the bodies\nare perishable. The difference is perceived in terms of the body because\nthere are many forms of material existence in conditional life; therefore\nthey appear to be divided. Such impersonal knowledge finally leads to\nself-realization.\n\nTEXT 21\n\ni� ij; �Tit���\n� m � �Tit Fctf% (i�ij� u�tu\nprthaktvena tu yaj jii.iinarit\nniinii-bhiiviin-prthag-vidhii.n\nvetti saroe§U bhiite§u\ntaj jii.iinarit viddhi riijasam\np rthaktvena- because of division; tu-but;yat jii.iina m -which knowledge;\n\nniinii-bhiiviin-multifarious situations;prtha krvidhiin- differently; vetti-one\nwho knows; saroe§ u -in all; bhiite§u -living entities; tat jii.iinam- that\nknowledge; viddhi-must be known; riijasam -in terms of passion.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0852": "Text 22)\n\n--\n\n- Co-; clusion-The Perfection of Renunciation.\n\n797·\n\nTRANSLATION\nThat knowledge by which a different type of living entity is seen to be\ndwelling in different bodies is knowledge in the mode of passion.\nPURPORT\nThe concept that the material body is the living entity and that with\nthe destruction of the body the consciousness is also destroyed is called\nknowledge in the mode of passion. According to that knowledge, bodies\ndiffer from one another because of the development of different types of\nconsciousness, otherwise there is no separate soul which manifests consciousness. The body is itself the soul, and there is no separate soul beyond\nthis body. According to such knowledge, consciousness is temporary. Or\nelse there are no individual souls, but there is an all-pervading soul, which\nis full of knowledge, and this body is a manifestation of temporary ignorance. Or beyond this body there is no special individual or Supreme Soul.\nAll such conceptions are considered products of the mode of passion.\n\nTEXT 22\n\n� f)fflti'a.'f'��T� (1'ffi+tlt'f'� I\nam�� � «�lff(1UaJ,«� ������\nyat tu krtsnavad ekasmin\nkiirye saktam ahaitukam\natattviirthavad alparh ca\ntat tiimasam udiihrtam\nyat- that which; tu- but; krtsnavat-all in all; ekasmin-in one; kiirye­\n\nwork;\n\nsaktam-attached;\n\nahaitukam-without\n\ncause; atattva-arthavat­\n\nwithout reality; alpam ca-and very meager; tat-that; tiimasam-in the\nmode of darkness; udiihrtam-is spoken.\n\nTRANSLATION\nAnd that knowledge by which one is attached to one kind of work as\nthe all in all� without knowledge of the truth, and which is very meager, is\nsaid to be in the mode of darkness.\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0853": "798\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nPURPORT\nThe \"knowledge\" of the common man is always in the mode of darkness\nor ignorance because every living entity in conditional life is born into the\nmode of ignorance. One who does not develop knowledge through the\nauthorities or scriptural in unctions has knowledge that is limited to the\n\nj\n\nbody. He is not concerned about acting in terms of the directions of scripture. For him God is money, and knowledge means the satisfaction of\nbodily demands. Such knowledge has no connection with the Absolute\nTruth. It is more or less like the knowledge of the ordinary animals: the\nknowledge of eating, sleeping, defending and mating. Such knowledge is\ndescribed here as the product of the mode of darkness. In other words,\nknowledge concerning the spirit soul beyond this body is called knowledge in the mode of goodness, and knowledge producing many theories\n\nand doctrines by dint of mundane lo gic and mental speculation is the\nproduct of the mode of passion, and knowledge concerned with only keeping the body comfortable is said to be in the mode of ignorance.\n\nTEXT 23\n\n�mrt\n\"'\nlRI'• � I\nfir«! __...,\nijlf(ft:\\1110\n•1&:'1�\n�'fA,lt\"R'lT � �'EI�(11·� II� l! II\nniyatam sanga-rahitam\nariiga-dve§ata� krtam\naphala-prepsunii karma\nyat tat siittvikam ucyate\nniyatam -regu lativ e; s a n ga rahitam-without attachment; ariiga-dve§ata�\n-\n\nwithout love or hatred; krtam-done; aphala-prepsunii-without fruitive\nresult; karma-acts; yat-that which; tat-that; siittvikam-in the mode of\ngoodness; u cyat e-is called.\nTRANSLATION\nAs for actions, that action in accordance with duty, which is performed\nwithout attachment, without love or hate, by one who has renounced\nfruitive results, is called action in the mode of goodness.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0854": "J\n\nj\n\nText 25]\n\nConclusion-The Perfection of Renunciation\n\n799.\n\nPURPORT.\nRegulated occupational duties, as prescribed in the scriptures in terms\nof the different orders and divisions of society, performed without attachment or proprietary rights and therefore without any love or hatred and\n\nperformed in Kr�J}a consciousness for the satisfaction of the Supreme,\nwithout self-satisfaction or self-gratification, are called actions in the mode\nof goodness.\n\nTEXT 24\n\n� Cfif�;yy d «IORUI err �: I\n� iR€51�1« ��(11JdJ(ijf{ ����II\nmepsunii karma\nsiihankiire!la vii puna[�,\nkriyate bahu liiyii sam\ntad riijasam udahrtam\n\nyat tu kii\n\nyat-that which; tu-but; kiima-ipsunii-with fruitive result; karma-work;\n\nsii han kii rez w-with\n\nego;\n\nvii-or;\n\npunafl,-·again;\n\nbahula-iiyiisam-with great labor; tat-that;\n\nh m-is said to be.\n\nkriyate-performed;\n\nrajas am-in the mode of passion;\n\nuda rta\n\nTRANSLATION\nBut action performed with great effort by one seeWng to gratify his\ndesires, and which is enacted from a sense of false ego, is called action in\nthe mode of passion.\n\nTEXT 25\n\n�;\\f �� fi(11¥i'lq.�\"tf ;q m\"� 1\n�IW+\"tf� � ��f¥iHU��� II ��II\nanubandham k§ayam\n\nhimsiim\n\nanapek�ya ca pauru�am\nmohiid iirabhyate k arma\nyat tat tiimasam ucyate\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0855": "[Ch. 18\n\nBhagavad-gita As It Is\n\n800\n\nanubandham-future bondage; k § ayam\n\nanap ek�y a\n\n-\n\n-\n\ndistracted ; himsam- violence;\n\nwithout consideration of consequences; ca-also; pauru�am­\n\nclistressing to others; mohat-by illusion; arabhyat e - begun; karma- work;\nyat that; tat-which; tamasam-in the mode of ignorance; ucyate-is said\n-\n\nto be.\n\nTRANSLATION\nAnd that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is\nimpractical, is said to be action in the mode of ignorance.\nPURPORT\nOne has to give account of one's actions to the state or to the agents of\n\nthe Supreme Lord called the Y amadutas. Irresponsible work is distraction\n\nbecause it destroys the regulative principles of scriptural injunction. It is\n\noften based on violence and is distressing to other living entities. Such\nirresponsible work is carried out in the light of one's personal experience.\n\nThis is called illusion. And all such illusory work is a product of the mode\n\nof ignorance.\n\nTEXT 26\n\ni��1l� '1�611{t vo�91�(11�(1+4Pi:i�n I\nf«��)fWlfcfcrn: �t�IM� �� ������\nmukta-sango 'nahamvadi\ndhrty-utsaha-samanvita�\nsiddhy-asiddhyor nirvikiiraft\nkarta sattvika ucyate\nmukta sanga(l - liberated from all material association; anaham-viidi-\n\nwithout\n\nfalse ego; dhrti-utsaha- with great\n\nenthusiasm; samanvita{l­\n\nqualified in that way; siddh i- perfection; asiddhy o [l- failure; nirvikara{lwithout change; ka rta- worker;\n\nsiittvika{l-in\n\nucyate -is said to be.\n\nthe mode of goodness;\n\nTRANSLATION\nThe worker who is free from all material attachments and false ego, who\nis enthusiastic and resolute and who is indifferent to success or failure, is a\nworker in the mode of goodness.\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0856": "Text 27]\n\nConclusion-The Perfection of Renunciation\n\n80l\n\nPURPORT\nA person in Kr�l)a consciousness is always transcendental to the material modes of nature. He has no expectations for the result of the work\nentrusted to him because he is above false ego and pride. Still, he is always\nenthusiastic till the completion of such work. He does not worry about\nthe distress undertaken; he is always enthusiastic. He does not care for\nsuccess or failure; he is equal both in distress or happiness. Such a worker\nis situated in the mode of goodness.\n\nTEXT 27\n\nutft Cfitt�e�'=·ir ft�n�+ti\\s��: 1\nnitCfifA\"q-: CfiQ't uq: qf(Cff�Rhr: ������\nriigi karma-phala-prepsur\nlubdho himsiitmako'suci�\nhar§a-sokiinvita� kartii\nriijasa� parikirtita�\nragz-very\n\nmuch attached; karma-phala-to the fruit of the work;\n\nprepsu�-desiring; lubdha�-greedy; himsii-iitmaka�-and always envious;\na§uci�-unclean; har§ a-s oka anvita�\n-\n\n�\n\ncomplicated, with joy and sorrow;\n\nkartii-such a worker; riijas �-in the mode of passion; parikirtita�is declared.\n\nTRANSLATION\nBut that worker who is attached to the fruits of his labor and who\npassionately wants to enjoy them, who is greedy, envious and impure and\nmoved by happiness and distress, is a worker in the mode of passion.\nPURPORT\nA person is too much attached to certain kind of work or to the result\nbecause he has too much attachment for materialism or hearth and home,\nwife and children. Such a person has no desire for higher elevation of life.\nHe is simply concerned with making this world as materially comfortable\nas\n\npossible. He is generally very greedy, and he thinks that anything at­\n\ntained by him is permanent and never to be lost. Such a person is envious of\n\n. �\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0857": "yr\n802\n\nB hag avad gita As It Is\n-\n\n[Ch. 18\n\nothers and prepared to do anything wrong for sense gratification. Therefore\nsuch a person is unclean, and he does not care whether his earning is pure\nor impure. He is very happy if his work is successful and very much\ndistressed when his work is not successful. Such is a man in the mode of\npassion.\n\nTEXT 28\n\n�: 31'�ij: ��: � ���Rt�)�: I\nmr� {t�;ft � �ijt �llr« �� II���'\nayukta� priikrta� stabdha�\nsatho naiskrtiko 'lasah\n\nd\n\n� ;iUri ca\n\nvi�a i dirgh -\n\n•\n\nkartii tiimasa ucyate\nayukta�-without reference to the scriptural injunctions; priikrta�materialistic; stabdha�-obstinate; �atha�- deceitful; nai§krtika�-expert in\ninsulting others; alasa�-lazy; v�iidi-morose; dirgha-sutri-procrastinating;\nca-also; kartii-worker; tiimasa�-in the mode of ignorance; ucyate-is said\nto be.\nTRANSLATION\nAnd that worker who is always engaged in work against the injunction\nof the scripture, who is materialistic, obstinate, cheating and expert in\ninsulting others, who is lazy, always morose and procrastinating, is a\nworker in the mode of ignorance.\nPURPORT\nIn the scriptural injunctions we find what sort of work should be performed and what sort of work should not be performed. Those who do\nnot care for those injunctions engage in work not to be done, and such\npersons are generally materialistic. They work according to the modes of\nnature, not according to the injunctions of the scripture. Such workers are\nnot very gentle, and generally they are always cunning and expert in insulting others. They are very lazy; even though they have some duty, they do\nnot do it properly, and they put it aside to be done later on. Therefore\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0858": "Text 30]\n\nConclusion.:_the Perfection of Renunciation\n\n803.\n\nthey appear to be morose. They procrastinate; anything which can be done\nin an hour they drag on for years. Such workers are situated in the mode\nof ignorance.\n\nTEXT 29\n\n�� �� �U16�fcr� � I\nm�tt411'141�1ur � � ������\nbuddher bhedam dhrtes caiva\ngu!'-atas tri-vidham srrtu\nprocyamiinam ase�erza\nprthaktvena dhananjaya\nbuddhe{l-of intelligence; bhedam- differences; dhrte{l-of steadiness;\nca-also; eva-cert ainly; gurzata{l-by\n\nj\n\nthe modes\n\nof\n\nmaterial\n\nnature;\n\ntri-vidham-the three kinds of; S{!lu- ust hear.; procyamiinam'-aS described\nby Me; ase�erta in detail; prthaktvena-differently ; dhananjaya-0 winner\n-\n\nof wealth.\n\nTRANSLATION\nNow, 0 winner of wealth, please listen as I tell you in detail of the\nthree kinds of understanding and determination according to the three\nmodes of nature.\nPURPORT\n\nj\n\nNow after explaining knowledge, the ob ect of knowledge and the knower, in three different divisions according to modes of material nature, the\nLord is explaining the intelligence and determination of the worker in the\nsame way.\n\nTEXT 30\n\n� ='f filtRr ='f �m � 1\nipl:f lltaf ='f tiT��: m � (1I�� II �o II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0859": "11>\n\nBhagavad-glta As It Is\n\n804\n\n[Ch. 18\n\npravrttirh ca nivrttirh ca\n/;iiryiilziirye bhayiibhaye\nbandharh moh§arh ca yii vetti\nbuddhi� sii piirtha siittvihi\npravrttim- deserving; ca- also; nivrttim- not deserving; kiirya-work;\nakiirye-reaction; bhaya- fearful; abhaye-fearlessness; bandham- obligation; mok§am ca- and liberation; yii-that which; vetti -knows; buddhi�understanding; sa-that; piirtha-0 son of Prtha; siittviki-in the mode of\ngoodness .\n\nTRANSLATION\n0 son of P rtha, that understanding by which one knows what ought to\nbe done and what ought not to be done, what is to be feared and what is\nnot to be feared, what is binding and what is liberating, that understanding\nis established in the mode of goodness.\n\nPURPORT\nActions which are performed in terms of the directions of the scriptures\nare called pravrtti, or actions that deserve to be performed, and actions\nwhich are not so directed are not to be performed. One who does not\nknow the scriptural directions becomes entangled in the actions and reactions of work. Understanding which discriminates by intelligence is situated in the mode of goodness.\n\nTEXT 31\n\n� � :q �� *ll�Ptit€1 :q I\n\n31lr�l€fdNilitl� �f.(n:rr l{T�� II�� II\nyayii dharmam adharmarh ca\nkiiryarh ciikiiryam eva ca\nayathiivat prajiiniiti\nbuddhi� sii piirtha riijasi\n\nyayii-by which; dharmam-principles of religioni adharmam ca-an d\nirreligion; kiiryam-work; ca-a lso; a k ii ry am -what ought not to be done;\neva-certainly;\n\nca-also;\n\nayathiivat-not\n\np erfe ctly; p rajiiniit i kno w s;\n-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0860": "Text 32]\n\nConclusion-The Perfection of Renunciation\n\n805\n\nbuddhi[l-intelligence; sa-that;partha-0 son of Prtha; rajasi-in the mode\nof passion.\n\nTRANSLATION\nAnd that understanding which cannot distinguish between the religious\nway of life and the irreligious, between action that should be done and\naction that should not be done, that imperfect understanding, 0 son of\nPrtha, is in the mode of passion.\nPURPORT\nIntelligence in the mode of passion is always working perversely. It\naccepts religions which are not actually religions and rejects actual religion.\nAll views and activities are misguided. Men of passionate intelligence understand a great soul to be a common man and accept a common man as a\ngreat soul. They think truth to be untruth and accept untruth as truth. In\nall activities they simply take the wrong path; therefore their intelligence\nis in the mode of passion.\n\nTEXT 32\n\n� 'tl�fliRI � � �tm I\nn:ats.�P-:a n:Acrf� iW: m '«��II�� II\nadharmarh dharmam iti ya\nmanyate tamasavrta\nsarvarthan viparitarhs ca\nbuddh* sa partha tamasi\nadharmam-irreligion; dharmam-religion;iti-thus; ya-which; manyate\n-thinks;\n\ntamasii-by\n\nillusion;\n\niivrtii-covered; sarva-arthiin-all things;\n\nvipar itiin-the wrong direction; ca-also; buddh i[l -intelligence; sa-that;\n\npiirtha-0 son of P rtha; tiimasi-the mode of ignorance.\n\nTRANSLATION\nThat understanding which considers irreligion to be religion and religion\nto be irreligion, under the spell of illusion and darkness, and strives always\nin the wrong direction, 0 Partha, is in the mode of ignorance.\n\n,,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0861": "806\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nTEXT 33\n\n'mT � � 'lwr:31101Ps::(ff5h(ft: I\n\n�ftwUO(f�+i41Ro(ff �: m qT� «tf'fqt\\ ����ll\ndhrtyii. yayii. dhii.rayate\nmanafl prii.rendriya-kriyii.fl\nyogenii.vyabhiciiril)yii.\ndhrti\"{l sii. pii.rtha sii.ttviki\ndhrtyii.- determination; yayii.-by which; dhii.rayate-is sustained; manaflmind ; prii.ra- life; ind riya-senses; kriyiifl-activities; yogena-by yoga\npractice; avyabhic iiriryii- without any break; dhrtifl- such determination;\nsii-that ; p ii.rtha- 0 son of Prtha; sii ttviki- in the mode of good ness.\n\nTRANSLATION\n0 son of Prtha, that determination which is unbreakable, which is\nsustained with steadfastness by yoga practice, and thus controls the mind,\nlife, and the acts of the senses, is in the mode of goodness.\nPURPORT\n\nYoga is a means to understand the Supreme Soul. One who is steadily\nfixed in the Supreme Soul with determination, concentrating one's mind,\nlife and sensual activities on the Supreme, engages in Kr�l).a consciousness.\nThat sort of determination is in the mode of goodness. The word\n\navyabhiciirirya is very significant, for it refers to persons who are engaged\nin Kr�l).a consciousness and are never deviated by any other activity.\n\nTEXT 34\n\n� � d�ttTt.:'mf �S�W{ I\n\n!f$ �AiT{r �: m qr� mrnT II�� II\nyayii. tu dharma-hiimii.rthiin\ndhrtyii. dhii.rayate 'rjuna\nprasangena phaliikiin k§i\ndhrtifl sa piirtha riijasi\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0862": "Text 35]\nyayii-by\n\nConclusion-The Perfection of Renunciation\nwhich;\n\ntu-but;\n\ndharma-kiima-arthiin-for\n\nreligiosity\n\n807\nand\n\neconomic development; dhrtyii-by determination; dhiirayate-in such\nterms; arjuna-0 Arjuna; prasangena-for that; phala-iikiink�i-desiring\nfruitive result; dhrti�-determination; sa-that; piirtha-0 son of Prtha;\nriijasi-in the mode of passion.\nTRANSLATION\nAnd that determination by which one holds fast to fruitive result in\nreligion, economic development and sense gratification is of the nature of\npassion, 0 Arjuna.\nPURPORT\nAny person who is always desirous of fruitive results in religious or\neconomic activities, whose only desire is sense gratification, and whose\nmind, life and senses are thus engaged, is in the mode of passion.\n\nTEXT 35\n\n�������:ql\n;r �� �ihn ·�: m tfT� Q'llRft II�'-\\ II\nyaya svapnam bhayam sokam\n\nv4iidam madam eva ca\nna vimuiicati durmedhii\ndhrti� sii piirtha tiimasi\nyayii-by\nlamentation;\n\nsvap n am-d ream; bhayam-fearfulness; sokamdam- moroseness; mada m illusion; ev a- certainly; ca­\n\nwhich;\nv 4ii\n\n-\n\nalso; na-never; vimuiicati-is liberate d; durmedhii�-unintelligent; dhrt ip\n\n­\n\ndetermination; sa-that; piirtha- 0 son of Prtha; tiimasi-in the mode of\nIgnorance.\nTRANSLATION\nAnd that determination which cannot go beyond dreaming, fearfulness,\nlamentation, moroseness, and illusion-such unintelligent determination is\nin the mode of darkness.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0863": "Bhagavad-gita As It Is\n\n808\n\n[Ch. 18\n\nPURPORT\n\nIt should not be concluded that a person in the mode of goodness does\nnot dream. Here dream means too much sleep. Dream is always present;\neither in the mode of goodness, passion or ignorance, dream is a natural\noccurrence. But those who cannot avoid oversleeping, who cannot avoid\nthe pride of enjoying material objects and who are always dreaming of\nlording it over the material world, whose life, mind, and senses are thus\nengaged, are considered to be in the mode of ignorance.\n\nTEXTS 36-37\n\n� R�fl\\twff � � � ll«r�� I\n�t('lt,_44ij ��:��f.l•r;uRt ������\n�\"qfl\\ft A'qfll� qf(o(lttSJlffiq44¥( I\n�mf�Stl'ffi441�44�f%st('llfl\\::t¥(11�\\911\nsukham tv idiinim tri-vidham\ns.rpu me bharatar�abha\nabhyiisiid ramate yatra\ndu[lkhiintam ca nigacchati\nyat tad agre vi�am iva\nparif1-iime 'mrtopamam\ntat sukham siittvikam proktam\niitma-buddhi-prasiida-jam\n\nsukham-happiness; tu-but; id iiniin -now; tri-vidham-three kinds;\nme-from Me; bharatar§abha-0 best amongst the Bharatas;\nabhyiisiit-:-by practice; ramate-enjoyer; yatra-where; du[lkha- distr ss;\nantam end; ca- also; nigacchati-gains; yat that which; ta t- th at; agrein the beginning; vi§am iva-like poison; parifliime-at the end; amrtanectar; upam m- compared to; tat-that; s ukham -happiness; siittvikam--;­\n\nsnw-hear;\n\ne\n\n-\n\n-\n\na\n\nin the mode of goodness; proktam is said; atma-self; buddhi-intelligence;\npras iida-jam satisfactory\n-\n\n-\n\n.\n\nTRANSLATION\n0 best of the Bharatas, now please hear from Me about the three kinds\n\nof happiness which the conditioned soul enjoys, and by which he some-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0864": "Text 38]\n\nConclusion-The Perfection of Renunciation\n\n809.\n\ntimes comes to the end of all distress. That which in the beginning may be\njust like poison but at the end is just like nectar and which awakens one to\nself-realization is said to be happiness in the mode of goodness.\nPURPORT\nA conditioned soul tries to enjoy material happiness again and again.\nThus he chews the chewed, but, sometimes, in the course of such enjoyment, he becomes relieved from material entanglement by association with\na great soul. In other words, a conditioned soul is always engaged in some\ntype of sense gratification, but when he understands by good association\nthat it is only a repetition of the same thing, and he is awakened to his real\nKw;ta consciousness, he is sometimes relieved from such repetitive so-called\nhappiness.\nIn the pursuit of self-reaiization, one has to follow many rules and regulations to control the mind and the senses and to concentrate the mind on\nthe Self. All these procedures are very difficult, bitter like poison, but if\none is successful in following the regulations and comes to the transcendental position, he begins to drink real nectar, and he enjoys life.\n\nTEXT 38\n\nfclttttP�4iil•lltl'���sJtffiq+t( I\nqfturrif fctqfil� �mffi �����II\nvi§ayendriya-samyogiid\nyat tad agre'mrtopamam\npari\"{liime vi§am iva\ntat sukharh riijasarh smrtam\nv�aya-objects of sense; indriya-senses; sarhyogiit-combination; yatthat; tat-which; agre-in the beginning; amrta-upamam-just like nectar;\npari\"{liime-at\n\nthe\n\nend;\n\nv�am\n\niva-like\n\npoison;\n\ntat-that; sukham­\n\nhappiness; riijasam-in the mode of passion; smrtam-is considered.\nTRANSLATION\nThat happiness which is derived from contact of the senses with their\nobjects and which appears like nectar at first but poison at the end is said\nto be of the nature of passion.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0865": "Bhagavad-glta As It Is\n\n810\n\n[Ch. 18\n\nPURPORT\nA young man and a young woman meet, and the senses drive the young\nman to see her, to touch her and to have sexual intercourse. In the beginning this may be very pleasing to the senses, but at the end, or after some\ntime, it becomes just like poison. They are separated or there is divorce,\nthere is lamentation, there is sorrow, etc. Such happiness is always in the\nmode of passion. Happiness derived from a combination of the senses and\nthe sense objects is always a cause of distress and should be avoided by all\nmeans.\n\nTEXT 39\n.\n\n�\nct�st\n\n�\n\n\"4tijil·� ;q u� 411t'1+tt�+t\"t: 1\nPfll�@!l+tlc(h� ij�l¥\\(1@1((1�� ����II\nyad agre ciinubandhe ca\nsukharh mohanam iitmana{l\nnidriilasya-pramiidottharh\ntat tiimasam udiihrtam\nyat-that\n\nwhich;\n\nagre -in\n\nthe\n\nbeginning;\n\nca-also;\n\nnu b an dh e\n\na\n\n-\n\nby\n\nbinding; ca-also; su kh am -happiness; m ohanam illusion; iitmanaZ - of the\n--\n\nself;\n\nnidrii-sleeping;\n\niilasya-laziness;\n\np ramiida-illusion;\n\n,\n\nuttham­\n\nproduced of; tat-that; tiimasam-in the mode of ignorance; udahrtam-is\nsaid to be.\n\nTRANSLATION\nAnd that happiness which is blind to self-realization, which is delusion\nfrom beginning to end and which arises from sleep, laziness and illusion is\nsaid to be of the nature of ignorance.\n\nPURPORT\nOne who takes pleasure in laziness and in sleep is certainly in the mode\nof darkness, and one who has no idea how to act and how not to act is also\nin the mode of ignorance. For the person in the mode of ignorance, everything is illusion. There is no happiness either in the beginning or the end.\nFor the person in the mode of passion there might be some kind of ephem-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0866": "Conclusion-The Perfection of Renunciation\n\nText 41)\n\n811\n\neral happiness in the beginning and at the end distress, but for the person\nin the mode of ignorance there is only distress both in the beginning and\nat the end.\n\nTEXT 40\n\nQ�� en AA fu err�: 1\n� STiRt�t:ffi �: �mtf�: II� II\n\n�\n\no\n\nna tad asti prthivyiim vii\ndivi deve�u vii puna�\nsattvarh prakrti-jair muktam\nyad ebh* syiit tribhir gurtaift\nna-not; tat-that; asti-there is; p rthivyiim -within the universe; vii-or;\ndivi-in the higher planetary system; de v e� u amongst the demigods; vii-or;\n-\n\npu.na�-again;\n\nsattvam-existence; p rak rti jai� -under the influence of\n-\n\nmaterial nature; muktam-liberated; yat-that; e bh*-by this; syiit-so\nbecomes; tribhi�\n\n-\n\nby three; gurtaih-modes of material nature.\n\nTRANSLATION\nThere is no being existing, either here or among the demigods in the\nhigher planetary systems, which is freed from the three modes of material\nnature.\n\nPURPORT\nThe Lord here summarizes the total influence of the three modes of\nmaterial nature all over the universe.\n\nTEXT 41\n\nifmOT�f5t4ret�� f ��orf � 1ffirq' I\n!£ •\n\n.!\\�. �l('ffijf;{ ���:II�.�II\nbriihmarta-k§atriya-visiim\nsudriirtiirh ca parantapa\nh:armiirti pravibhak tiini\nsvabhiiva-prabhavair gurtai�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0867": "Bhagavad-gita As It Is\n\n812\n\n[Ch. 18\n\nbriihmar-a-the briihmar-as ; k§atriya-the k§atriyas; visiim-the vaiSyas;\nsiidriir-iim-the siidras; ca-and; parantapa-0 subduer of the enemies;\nkanniir-i-ac'ivities; pravibhaktiini-are divided; svabhiiva-own nature;\nprabhavaifi,-b')rn of;gur-aifi,-by the modes of material nature.\nTRANSLATION\nBrahmaQ.aS, l.q!atriyas, vaisyas and sudras are distinguished by their qualities of work, 0 chastiser of the enemy, in accordance with the modes of\nnature.\n�\n\n.::l\n�\n\n\"\n\n�\n\nTEXT 42\n\nll\n\nrif ((+(«tq: m tJI�Usl'4�'4 :q l\n� fclijlwt+ilfta�� il&l€6� �l41'4�� ������\n\nbrahma-karma svabhiiva-jam\nsamafi,-peacefulness; damafi,-self-control; tapafi,-austerity; saucameva-certainly; ca-and;\n\njiiiinam-wisdom; vijiiiinam-knowledge; iistikyam-religiousness; brahmaof a briihmar-a; kanna-duty; svabhiiva- jam-born of his own nature;\nTRANSLATION\nPeacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,\nand religiousness-these are the qualities by which the\n\nhrahmaQ.as work.\n\nTEXT 43\n\n� � ��-. � :qp:ttq��� I\n�-\\RlfN� ant� �l4T'4�� ����II\nsauryarh tejo dhrtir diik§yarh\n·\n\n�\nt\n\njiiiinarh vijiiiinam iistikyarh\n\nknowledge,\n\n�·\n\n1\n\nk§iintir iirjavam eva ca\n\niirjavam-honesty;\n\n�\nI\n\nsamo damas tapafi, saucarh\n\npurity; k§iintifi,-tolerance;\n\n�\n\nyuddhe ciipy apaliiyanam\n\ndiinam isvara-bhiivas ca\nk§iitrarh karma svabhiiva-jam\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0868": "Text 45)\n\nConclusion-The Perfection of Renunciation\n\n813\n\ns au ry am-heroism; teja{l -power; dhrti{l -determin ation; diik�yamresourcefulness; yu ddhe-in battle; ca-and; api-also; apaliiyanam-not\nfleeing; diinam-generosity; isvara-leadership; bhava{l -nature; ca-and\nk�ii tram-k�atriya; kanna-duty; svabhava- j am-born of his own nature.\n\nTRANSLATION\nHeroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the �triyas.\n\nTEXT 44\n\niN•m�t��•ru·� mi �lWI� 1\n�4l�¥t$ � �S(�IN ����GI4{ 11\\S�U\nk r�i gorak�ya-varijyam\n-\n\nvaiSya-karma svabhiiva-jam\nparicaryiitmakam karma\nsudrasyiipi svabhiiva-jam\nkni-ploughing; go-cows; rak�ya-protection; viirijyam-trade; vai sya\n\n­\n\nvai§ya; kanna-duty; svabhiiva-jam-born of his own nature; paricaryaservice; iitmakam-nature;-kanna-duty; s udrasya -of the sudra; api-also;\ns vabhava-jam\n\n-\n\nborn of his own nature.\n\nTRANSLATION\nFarming, cattle raising and business are the qualities of work for the\nvaisyas, and for the siidras there is labor and service to others.\n\nTEXT 45\n\n���:���WR:I\nm:a:?.F'?!.:a::r: mf%��T f�;:�ftnr�� llld�U\nsve sve karmary abhirata{l\nsamsiddhim labhate nara{l\nsvakarma-nirata{l siddhim\nyathii vindati tac chrru\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0869": "814\n\nBhagavad-gita As It Is\n\n[Ch. lB\n\nsve -own; sve-own; karma '{l i -in w ork; abhirata�-following; sarhsiddhim\n-perfection; labhate -achieves; nara�-a man; svakarma-by his own duty;\n\nniratatL\n\n-\n\nengaged; siddhim- perfection; yathii-as; vindati- attains; tat- that;\n\nSf'{lU-listen.\nTRANSLATION\n\nBy following his qualities of work, every man can become perfect. Now\nplease hear from Me how this can be done.\n\nTEXT 46\n\n�:\nua\n\n� ��fit� �� 1\n,}... , ����¢ ftf{t ��C(Rt �: 11\\l�ll\n\nsrm�r-rt\n\nyata� pravrttir bhiitiiniirh\nyena sarvam idarh tatam\nsvakarma'{lii tam abhyarcya\nsiddhirh vindati miinava�\n\nya tall - from\nentities; yena\n\n-\n\nwhom; prav rtti�- emanation;\n\nbhiitiiniim-of\n\nall\n\nliving\n\nby whom; sarvam-all; idam- thi s ; tatam-is pervaded;\n\nsvakarmapii- in his own duties; tam- Him; abhyarcya- by worshiping;\nsiddh;im- perfe ction; vindati-achieves; miinava�-a man.\nTRANSLATION\n\nBy worship of the Lord, who is the source of all beings and who is allpervading, man can, in the performance of his own duty, attain perfection.\nPURPORT\nAs stated in the Fifteenth Chapter, all living beings are fragmental parts\nand parcels of the Supreme Lord. As such, the Supreme Lord is the\nbeginning of all living entities. This is confirmed in the Vediinta-siltra­\n\njanmiidy asya yata�. The Supreme Lord is therefore the beginning of life\nof every living entity. And the Supreme Lord, by His two energies, His\nexternal energy and internal energy, is all-pervading. Therefore one should\nworship the Supreme Lord with His energies. Generally the V ai�Qava\n\nt\n\n.I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0870": "Text 47)\n\nConclusion-The Perfection of Renunciation\n\n815\n\ndevotees worship the Supreme Lord with His internal energy. His external\nenergy is a perverted reflection of the internal energy. The external energy\nis a background, but the Supreme Lord by the expansion of His plenary\nportion as Paramatma is situated everywhere. He is the Supersoul of all\ndemigods, all human beings, all animals, everywhere. One should therefore\nknow that as part and parcel of the Supreme Lord it is his duty to render\nservice unto the Supreme. Everyone should be engaged in devotional\nservice to the Lord in full Kr�JJ.a consciousness. That is recommended in\nthis verse.\nEveryone should think that he is engaged in a particular type of occupation by Hr�Ikesa, the master of the senses. And, by the result of the work\nin which one is engaged, the Supreme Personality of Godhead, Sri Kr�JJ.a,\n\nshould be worshiped. If one thinks always in this way, in full Kr�IJ.a consciousness, then, by the grace of the Lord, he becomes fully aware of\neverything. That is the perfection of life. The Lord says in Bhagavad-gita,\nte�am aharh samuddharta. The Supreme Lord Himself takes charge of\ndelivering such a devotee. That is the highest perfection of life. In whatever occupation one may be engaged, if he serves the Supreme Lord, he\nwill achieve the highest perfection.\n\nTEXT 47\n\n�� �: �1��af3ijnt_ 1\n��TCTntttd � iclostlscl� fmiR'J;. ll\\l\\911\nsreyan sva-dharmo vigupa{l\npara-dharmat svanu§thitat\nsvabhava-niyatarh karma\nkurvan napnoti kilb�am\nsreyan-better; sva-dharmafl-one's own occupation; vigupa{l-imperfectly\n\nperformed;\n\npara-dharmat-another's\n\noccupation; svanu�thitat­\n\nperfectly done; svabhava-niyatam-prescribed duties according to one's\nnature;\n\nkarma-work;\n\nkurvan-performing; na-never; apnoti-achieve;\n\nkilb�am-sinful reactions.\nTRANSLATION\nIt is better to engage in one's own occupation, even though one may\nperform it imperfectly, than to accept another's occupation and perform\n\n••\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0871": "816\n\nBhagavad-gita As It Is\n\n[Ch. 18 .\n\nit perfectly. Prescribed duties, according to one's nature, are never affected\nby sinful reactions.\nPURPORT\nOne's occupational duty is prescribed in Bhagavad-gitii. As already discussed in previous verses, the duties of a briihmar-a, k§atriya, vaisya and\nsudra are prescribed according to the particular modes of nature. One\nshould not imitate another's duty. A man who is by nature attracted to\nthe kind of work done by sudras should not artificially claim himself to be\na briihmar-a, although he may be born into a briihmar-a family. In this way\none should work according to his own nature; no work is abominable, if\nperformed in the service of the Supreme Lord. The occupational duty of a\nbriihmar-a is certainly in the mode of goodness, but if a person is not by\nnature in the mode of goodness, he should not imitate the occupational\nduty of a briihmar-a. For a k§atriya, or administrator, there are so many\nabominable things; a k§atriya has to be violent to kill his enemies, and\nsometimes a k§atriya has to tell lies for the sake of diplomacy. Such violence and duplicity accompany political affairs, but a k§atriya is not sup/posed to give up his occupational duty and try to perform the duties of a\nbriihmar-a.\nOne should act to satisfy the Supreme Lord. For example, Arjuna was a\nk§atriya. He was hesitating to fight the other party. But if such fighting is\nperformed for the sake of Kr�IJ.a, the Supreme Personality of Godhead,\nthere need be no fear of degradation. In the business field also, sometimes\na merchant has to tell so many lies to make a profit. If he does not do so,\nthere can be no profit. Sometimes a merchant says, \"Oh, my dear customer, for you I am making no profit,\" but one should know that without\nprofit the merchant cannot exist. Therefore it should be taken as a simple\nlie if a merchant says that he is not making a profit. But the merchant\nshould not think that because he is engaged in an occupation in which the\ntelling of lies is compulsory, he should give up his profession and pursue\nthe profession of a briihmar-a. That is not recommended. Whether one is a\nk§atriya, a vaisya, or a sudra doesn't matter, if he serves, by his work, the\nSupreme Personality of Godhead. Even briihmar-as, who perform different\ntypes of sacrifice, sometimes must kill animals because sometimes animals\nare sacrificed in such ceremonies. Similarly, if a k§atriya engaged in his\nown occupation kills an enemy, there is no sin incurred. In the Third\nChapter these matters have been clearly and elaborately explained; every\nman should work for the purpose of yajiia, or for Vi�I).U, the Supreme\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0872": "Text 48]\n\nConclusion-The Perfection of Renunciation\n\n817\n\nPersonality of Godhead. Anything done for personal sense gratification is\na cause of bondage. The conclusion is that everyone should be engaged\naccording to the particular mode of nature he has acqu ire d, and he should\ndecide to work only to serve the supreme cause of the Supreme Lord.\n\nTEXT 48\n\n�� ri �·6� (1(\\tt+if't ;r �I\n\n·� tt � \"frwttfqREittijt: 11\\l�ll\nsaha-jam karma kaunteya\nsa-do§am api na tyajet\nsarviirambhii-hi do§er-a\ndhiimeniignir iviivrtiifl\nsaha-jam - born\n\nsimultaneously;\n\nka rm a- work;\n\nkaunteya-0\n\nson of\n\nKunti; sa-do§am-with fault; api-alth o ugh; na-never; tyajet-to be given\nup; sarva-iirambhiifl-any\n\nventure; hi-is certainly; do§e z1a-with fault;\n\ndhiimena-with smoke; agni[l-fire; iva-as; iiv rt iifl-covered.\nTRANSLATION\nEvery endeavor is covered by some sort of fault, just as fire is covered\nby smoke. Therefore one should not give up the work which is born of his\nnature, 0 son of Kunti, even if such work is full of fault.\nPURPORT\nIn conditioned life, all work is contaminated by the material modes of\nnature. Even if one is a briihmar-a, he has to perform sacrifices in which\nanimal killing is necessary. Similarly, a k§atriya, however pious he may be,\nhas to fight enemies. He cannot avoid it. Similarly, a merchant, however\npious he may be, must sometimes hide his profit to stay in business, or he\nmay sometimes have to do business on the black market. These things are\nnecessary; one cannot avoid them. Similarly, even though a man is a sudra\nserving a bad master, he has to carry out the order of the master, even\nthough it should not be done. Despite these flaws, one should continue to\ncarry out his prescribed duties, for they are born out of.his own nature.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0873": "Bhagavad-glta As It Is\n\n818\n\n[Ch. 18\n\nA very nice example is given herein. Although fire is pure, still there is\nsmoke. Yet smoke does not make the fire impure. Even though there is\nsmoke in the fire, fire is still considered to be the purest of all elements. If\none prefers to give up the work of a k§atriya and take up the occupation\nof a briihmar-a, he is not assured that in the occupation of a briihmar-a\nthere are no unpleasant duties. One may then conclude that in the material\n\np\n\nworld no one can be com letely free from the contamination of material\nnature. This example of fire and smoke is very appropriate in this connection. When in wintertime one takes a stone from the fire, sometimes\nsmoke disturbs the eyes and other parts of the body, but still one must\nmake use of the fire despite disturbing conditions. Similarly, one should\nnot give up his natural occupation because there are some disturbing\nelements. Rather, one should be determined to serve the Supreme Lord by\nhis occupational duty in Kr�1;1a consciousness. That is the perfectional\npoint. When a particular type of occupation is performed for the satisfaction of the Supreme Lord, all the defects in that particular occupation are\npurified. When the results of work are purified, when connected with\ndevotional service, one becomes perfect in seeing the self within, and that\nis self-realization.\n\nTEXT 49\n\n31��: � Al�w:+u A ••ijw•a: 1\n����rert � A� u�'\\n\nasakta-buddhi� sarvatra\njitiitma vigata-sprha�\nnai§karmya-siddhirh paramiirh\nsannyiisenadhigacchati\na sakta buddhi�\n-\n\n-\n\nunattached intelligence; sarvat ra everywhere ; jita-iitmii\n-\n\n-control of the mind; v iga ta sp rha�\n-\n\n-\n\nwithout material desires; nai§harmya­\n\nsiddhim perfection of non-reaction; p aramam suprem e; s annyiis e na by\nthe renounced order of life; adhigacchati attains.\n-\n\n-\n\n-\n\n-\n\nTRANSLATION\nOne can obtain the results of renunciation simply by self-control and by\nbecoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.\n\n.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0874": "Text 50]\n\nConclusion-The Perfection of Renunciation\n\n819\n\nPURPORT\nReal renunciation means that one should always think himself part and\nparcel of the Supreme Lord. Therefore he has no right to enjoy the results\nof his work. Since he is part and parcel of the Supreme Lord, the results of\nhis work must be enjoyed by the Supreme Lord. This is actually Kr�I,la\nconsciousness. The person acting in Kr�I,la consciousness is really a sannyiis�\none in the renounced order of life. By such mentality, one is satisfied because he is actually acting for the Supreme. Thus he is not attached to\nanything material; he becomes accustomed to not taking pleasure in anything beyond the transcendental happiness derived from the service of the\nLord. A sannyiisi is supposed to be free from the reactions of his past\nactivities, but a person who is in Kr�IJa consciousness automatically attains\nthis perfection without even accepting the so-called order of renunciation.\nThis state of mind is called yogiiriiflha, or the perfectional stage of yoga,\nas confirmed in the Third Chapter: yas tv iitma-ratir eva syiit. One who is\nsatisfied in himself has no fear of any kind of reaction from his activity.\n\nTEXT 50\n\nRrlt mar� iRI' Q�ftr � 'r 1\nnmrl-�cr �1��\nf;mT � � m If� oil\nsiddhirh priipto yathii brahma\ntathiipnoti nibodha me\nsamiisenaiv{l kaunteya\nn4thii jniinasya yii parii\nsiddhim-perfection; priipta[l - achieving; yathii- as; brahma-the Supreme; tathii-so; iipno ti- achieves; nib o dha- try to understand; mefrom Me; samiisena- summarily; eva - cert ainly; kaunteya-0 son of Kunti;\n\nn4thii- stage; jn iinasya- of knowledge; yii- which; parii-transcendental.\nTRANSLATION\n\n0 son of Kunti, learn from Me in brief how one can attain to the\nsupreme perfectional stage, Brahman, by acting in the way which I shall\nnow summanze.\nPURPORT\nThe Lord describes for Arjuna how one can achieve the highest perfectional stage simply by being engaged in his occupational duty, performing\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0875": "[Ch. 18\n\nBhagavad-glta As It Is\n\n820\n\nthat duty for the Supreme Personality of Godhead. One attains the supreme stage of Brahman simply by renouncing the result of his work for\nthe satisfaction of the Supreme Lord. That is the process of self-realization.\nActual perfection of knowledge is in attaining pure Kr�J).a consciousness;\nthat is described in the following verses.\n\nTEXTS 51-53\n\n�fct?J:a:ttl �tvt{ql�¥41� filf.l�=ifl\ntit�I()Pcfqttf.;{qt�l �t�tiil ���;,r ����u\nfctfct'ffie41 �m �q€(1filtt¥41wt�n 1\n�tt,..�, q(l � m qm�: ������\n� � � � � qf(ut( 1\nt?.\nfin\\l{: WQT � � ������\n11\n\nn\n\nbuddhyii viSuddhayii yukto\ndhrtyiitmiinam niyamya ca\nsab-diidin vi§ayiims tyaktvii\nriiga-dve�au vyudasya ca\nvivikta-sevi laghv-iisi\nyata-viik-kiiya-miinasa�\ndhyiina-yoga-paro nityam\nvairiigyam samupiisrita�\nahankiiram balam darpam\nkiimam krodham parigraham\nvimucya nirmama� santo\nbrahma-bhuyiiya kalpate\nbuddhyii-by the intelligence; visuddhayii-fully purified; yukta� -su ch\nengagement; dh rtyii- determ in ation ; iitmiinam- self; niyamya\n\n-\n\nregulated;\n\nca-also; sabdiidin-the sense objects, such as sound, etc.; v i§ ayii n - sense\nobjects; tyaktva- giving up; riiga-attachments; dve�au- hatred; vyudasyahaving\n\nlaid\n\naside; ca-also;\n\nvivikta- sevi- living\n\nin\n\na\n\nsecluded plac-e;\n\nlagh u -iisi-eating a small quantity; yata-viik-control of speech; kiiyabody; m iinasa� -contr o l of the mind; dhyiina-yoga-para� -always absorbed in trance; n ityam -twenty four hours a day; vairiigyam de\ntachment; sa mupiisrita� - taken shelter of; ahankiiram-false ego; balam-\n\nfalse\n\nstrength;\n\nda rpa m - false\n\npride;\n\n-\n\nkiimam-lust;\n\n­\n\nkr o dham- anger;\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0876": "Text 54]\n\nConclusion-The Perfection of Renunciation\n\nparigraham-acceptance\n\nof\n\nmaterial things; vimucya-being\n\n821\ndelivered;\n\nnirmama�-without proprietorship; santa�-peaceful; brahma-bhuyaya-to\nbecome sel f-realized; kalpate-is understood.\nTRANSLATION\nBeing purified by his intelligence and c�mtrolling the mind with determination, giving up the objects of sense gratification, being freed from\nattachment and hatred, one who lives in a secluded place, who eats little\nand who controls the body and the tongue, and is always in trance and is\ndetached, who is without false ego, false strength, false pride, lust, anger,\nand who does not accept material things, such a person is certainly elevat­\n\ned to the position of self-realization.\nPURPORT\nWhen one is purified by knowledge, he keeps himself in the mode of\ngoodness. Thus one becomes the controller of the mind and is always in\ntrance. Because he is not attached to the objects of sense gratification, he\ndoes not eat more than what he requires, and he controls the activities of\nhis body and mind. He has no false ego because he does not accept the\nbody as himself. Nor has he a desire to make the body fat and strong by\naccepting so many material things. Because he has no bodily concept of\nlife, he is not falsely proud. He is satisfied with everything that is offered\nto him by the grace of the Lord, and he is never angry in the absence of\nsense gratification. Nor does he endeavor to acquire sense objects. Thus\nwhen he is completely free from false ego, he becomes nonattached to all\nmaterial things, and that is the stage of self-realization of Brahman. That\nstage is called the brahma-bhuta stage. When one is free from the material\nconception of life, he becomes peaceful and cannot be agitated.\n\nTEXT 54\n\n;m�: �Rln' if m� if �� 1\n�: m � +FARfi �� � 11��11\nbrahma-bhuta� prasanniitma\nna socati na kiink§ati\nsama� sarve§U bhute§u\nmad-bhaktim labhate pariim\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0877": "822\n\nBhagavad-gita As It Is\n\nbrahma-bhiita�-being one\n\n[Ch. 18\n\nwith the Absolute; prasanna-atma-fully\n\njoyful; na-never; socati-laments; na-never; kank§t,iti-desires; sama�equally disposed; saroe§u-all; bhiite§u-living entity; mat-bhaktim-My\ndevotional service; labhate-gains; param-transcendental.\nTRANSLATION\nOne who is thus transcendentally situated at once realizes the Supreme\nBrahman. He never laments nor desires to have anything; he is equally\ndisposed to every living entity. In that state he attains pure devotional\nservice unto Me.\nPURPORT\n\nTo the impersonalist, achieving the brahma-bhiita stage, becoming one\n, with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further to become engaged in pure devotional\nservice. This means that one who is engaged in pure devotional service to\nthe Supreme Lord is already in a state of liberation, called brahma-bhiita,\noneness with the Absolute. Without being one with the Supreme, the\nAbsolute, one cannot render service unto Him. In the absolute conception,\nthere is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense.\nIn the material concept of life, when one works for sense gratification,\nthere is misery, but in the absolute world, when one is engaged in pure\ndevotional service, there is no misery. The devotee in Kr�l}a consciousness\nhas nothing to lament or desire. Since God is full, a living entity who is\nengaged in God's service, in Kr�l}a consciousness, becomes also full in\nhimself. He is just like a river cleansed of all dirty water. Because a pure\ndevotee has no thought other than Kr�I}a, he is naturally always joyful. He doe<; not lament for any material loss or gain because he is full in\nservice of the Lord. He has no desire for material enjoyment because he\nknows that every living entity is the fragmental part and parcel of the\nSupreme Lord and therefore eternally a servant. He does not see, in the\nmaterial world, someone as higher and someone as lower; higher and lower\npositions are ephemeral, and a devotee has nothing to do with ephemeral\nappearances or disappearances. For him stone and gold are of equal value.\nThis is the brahma-bhiita stage, and this stage is attained very easily by the\npure devotee. In that stage of existence, the idea of becoming one with\nthe Supreme Brahman and annihilating one's individuality becomes hellish,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0878": "Text 55]\n\nConclusion-The Perfection of Renunciation\n\n823\n\nand the idea of attaining the heavenly kingdom becomes phantasmagoria,\nand the senses are like broken serpents' teeth. As there is no fear of a\nserpent with broken teeth, so there is no fear from the senses when they\nare automatically controlled. The world is miserable for the materially\ninfected person, but for a devotee the entire world is as good as V aikuJ).tha,\nor the spiritual sky. The highest personality in this material universe is no\nmore significant than an ant for a devotee. Such a stage can be achieved by\nthe mercy of Lord Caitanya, who preached pure devotional service in this\nage.\nTEXT 55\n\n� ��liltlf44�Q'�:l\n\nQQ\") lit � � � €1G>wt'\"<t(4J: ������\nbhaktyii miirr: abhijiiniiti\nyiiviin yas ciismi tattvata[l .\ntato miirh tattvato jnatvii\nviSate tad-anantaram\nbhak tyii-by pure devotional service; miim-Me;\n\na bhij iiniiti-one can\nya[l ca asmi-as I am; tattvata[l-in truth;\ntata[l, thereafter; miim-Me; tattvata[l-by truth; j ii iitvii knowing; viSateenters; tat-thereafter; anantaram-after\nknow; yiiviin-as much as;\n-\n\n-\n\n.\n\nTRANSLATION\nOne can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by\nsuch devotion, he can enter into the kingdom of God.\nPURPORT\nThe Supreme Personality of Godhead, Kr�J).a, and His plenary portions\ncannot be understood by mental speculation nor by the nondevotees. If\nanyone wants to understand the Supreme Personality of Godhead, he has\nto take to pure devotional service under the guidance of a pure devotee.\nOtherwise, the truth of the Supreme Personality of Godhead will always\nbe hidden. It is already stated (niiharh prakiisa[l) that He is not revealed to\neveryone. Everyone cannot understand God simply by erudite scholarship\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0879": "824\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nor mental speculation. Only one who is actually engaged in Kr�l).a consciousness and devotional service can understand what Kr�l).a is. University\ndegrees are not helpful.\n\nOne who is fully conversant with the Kr�l).a science becomes eligible to\n\nenter into the spiritual kingdom, the abode of Kr�l).a. Becoming Brahman\ndoes not mean that one loses his identity. Devotional service is there, and\nas long as devotional service exists, there must be God, the devotee, and\nthe process of devotional service. Such knowledge is never vanquished,\neven after liberation. Liberation involves getting free from the concept of\nmaterial life; in spiritual life the same distinction is there, the same individuality is there, hut in pure Kr�l).a consciousness. One should not misunderstand that the word visate, \"enters into Me,\" supports the monist\n\ntheory that one becomes homogeneous with the impersonal Brahman. No.\n\nVisate means that one can enter into the abode of the Supreme Lord in his\n\nindividuality to engage in His association and render service unto Him. For\ninstance, a green bird enters a green tree not to become one with the tree\nbut to enjoy the fruits of the tree. lmpersonalists generally give the example of a river flowing into the ocean and merging. This may be a source of\nhappiness for the impersonalist, but the personalist keeps his personal\nindividuality like an aquatic in the ocean. We find so many living entities\nwithin the ocean, if we go deep. Surface acquaintance with the ocean is\nnot sufficient; one must have complete knowledge of the aquatics living\nin the ocean depths.\nBecause of his pure devotional service, a devotee can understand the\ntranscendental qualities and the opulences of the Supreme Lord in truth.\nAs it is stated in the Eleventh Chapter, only by devotional service can one\nunderstand. The same is confirmed here; one can understand the Supreme\nPersonality of Godhead by devotional service and enter into His kingdom.\n\nAfter attainment of the brahma-bhiita stage of freedom from material\n\nconceptions, devotional service begins by one's hearing about the Lord.\n\nWhen one hears about the Supreme Lord, automatically the brahma-bhiita\nstage develops, and material contamination-greediness and lust for sense\nenjoyment-disappears. As lust and desires disappear from the heart of a\ndevotee, he becomes more attached to the service of the Lord, and by such\nattachment he becomes free from material contamination. In that state of\n\nlife he can understand the Supreme Lord. This is the statement of Srimad­\n\nBhiigavatam also. Also after liberation the process of bhakti or transcendental service continues. The\n\nVediinta-siitra confirms this:\n\niipriiyapiit\n\ntatriipi hi dntam. This means that after liberation the process of devotional\nservice continues. In the Srimad-Bhiigavatam, real devotional liberation is\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0880": "Text 56]\n\nConclusion-The Perfection of Renunciation\n\n825\n\ndefined as the reinstatement of the living entity in his own identity, his\nown constitutional position. The constitutional position is already explained: every living entity is the part and parcel fragmental portion of the\nSupreme Lord. Therefore his constitutional position is to serve. After\nliberation, this service is never stopped. Actual liberation is getting free\nfrom misconceptions of life.\n\nTEXT 56\n\n:r:r.l::ctiws•fl'• ·� �tur) iflflfT�: 1\n��tturrftr m� q<:>¥4��� ������\n.. _iiJ]j..\n\nsarva-karmiip,y api sadii\nkurviip,o mad-vyapiisraya�\nmat-prasiidiid aviipnoti\nsiiSvatam padam avyayam\nsarva-all; karmapi-activities; api-although; sada-always; kurvar-a[lperforming; mat-under My; vyapiiSrayah-protection; mat-My; prasadat\n-mercy; aviipnoti-achieves; siisvatam-eternal; padam-abode; avyayam-imperishable.\n\nTRANSLATION\nThough engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.\nPURPORT\nThe word mad-vyapasraya[t means under the protection of the Supreme\nLord. To be free from material contamination, a pure devotee acts under\nthe direction of the Supreme Lord or His representative, the spiritual\nmaster. There is no time limitation for a pure devotee. He is always,\ntwenty-four hours, one hundred percent engaged in activities under the\ndirection of the Supreme Lord. To a devotee who is thus engaged in Kr�l)a\nconsciousness the Lord is very, very kind. In $pite of all difficulties, he is\neventually phtced in the transcendental abode, or Kr�Qaloka. He is guaranteed entrance there; there is no doubt about it. In that supreme abode,\nthere is no change; everything is ,eternal, imperishable and full of knowledge.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0881": "826\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nTEXT 57\n\n�m (14ii41�1fUr � 4�� llffi; 1\n�q1pnf� �: (\"tQ(f � 11'-\\�11\ncetasii sarva-karmiir-i\nmayi sannyasya mat-para[l\nbuddhi-yogam upiisritya\nmaccitta[l satatam bhava\ncetasii-by intelligence; sarva-karmiini-all kinds of activities; mayi-unto\nMe; sannyasya-giving up; mat-para[l-My protection; buddhi-yogamdevotional activities; upiisritya-taking shelter of; mat-citta[l-consciousness; satatam-twenty-four hours a day; bhava-just become.\nTRANSLATION\nIn all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.\nPURPORT\nWhen one acts in Kr�Q.a consciousness, he does not act as the master of\nthe world. Just like a servant, one should act fully under the direction of\nthe Supreme Lord. A servant has no individual independence. He acts only\non the order of the master. A servant acting on behalf of the supreme\nmaster has no affection for profit and loss. He simply discharges his duty\nfaithfully in terms of the order of the Lord. Now, one may argue that\nArjuna was acting under the personal direction of Kr�Q.a, but, when Kr�Q.a\nis not present, how should one act? If one acts according to the direction\nof Kr�Q.a in this book, as well as under the guidance of the representative\nof Kr�Q.a, then the result will be the same. The Sanskrit word mat-para[l is\nvery important in this verse. It indicates that one has no goal in life save\nand except acting in Kr�Q.a consciousness just to satisfy Kr�Q.a. And, while\nworking in that way, one should think of Kr�Q.a only: \"I have been appointed to discharge this particular duty by Kr�Q.a.\" While acting in such a\nway, one naturally has to think of Kr�Q.a. This is perfect Kr�Q.a consciousness. One should, however, note that, after doing something whimsically,\nhe should not offer the result to the Supreme Lord. That sort of duty is not\nin the devotional service of Kr�Q.a consciousness. One should act according\n\n·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0882": "Text 58)\n\nConclusion=Tiie P�;fection of Renunciation\n\n827\n\nto the order of Kr�l}.a. This is a very important point That order of Kr�l}.a\n.\n\ncomes through disciplic succession from the bona fide spiritual master.\nTherefore the spiritual master's order should be taken as the prime duty of\nlife. If one gets a b ona fide spiritual master and acts according to his\ndirection, then his perfection of life in Kr�l}.a consciousness is guaranteed.\n\nTEXT 58\n\n�: �trlfiJf lf�«�r'fR'4ft.r I\n3T� �:rctll(f!(((-s( �� fcr;rr-�ftf 11'-\\�ll\nmac-citta� sarva-durgar-i\nmat-prasiidiit ta�yasi\natha cet tvam ahankiiriin\nna sro§yasi vinank§yasi\nmat-My; citta�\n\n-\n\nconsciousness; sarva-all; du�giir-i-impediments ; mat­\n\nMy; prasiidiit-My mercy; tari§yasi-you will overcom e; atka-therefore;\ncet-if; tvam-you;ahankiiriit-by false ego;na- not ; sro§yasi- do not hear;\nvinank§yasi-then lose yourself.\n\nTRANSLATION\nIf you become conscious of Me, you will pass over all the obstacles of\nconditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.\nPURPORT\nA person in full Kr�l}.a consciousness is not unduly anxious to execute\nthe duties of his existence. The foolish cannot understand this great freedom from all anxiety. For one who acts in Kr�l}.a consciousness, Lord\nKr�l}.a becomes the most intimate friend. He always looks after His friend's\ncomfort, and He\n\ngives Himself to His friend, who is so devotedly engaged\n\nworking twenty-four hours a day to please the Lord. Therefore, no one\nshould be carried away by the false ego of the bodily concept of life. One\nshould not falsely think himself independent of the laws of material nature\nor free to act. He is already under strict material laws. But, as soon as he\nacts in Kn;l}.a consciousness, he is liberated, free from the material perplexi-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0883": "Bhagavad-glta As It Is\n\n828\nI\n\n[Ch. 18\n\n.\n\nties. One should note very carefully that one who is not active in Kr�va\nconsciousness is losing himself in the material whirlpool, in the ocean of\nbirth and death. No conditioned soul actually knows what is to be done\nand what is not to be done, but a person who acts in Kr!lva consciousness\nis free to act because everything is prompted by Kr�va from within and\nconfirmed by the spiritual master.\n\nTEXT 59\n\nq�{tl('ltf� ;r �)� ua- �q I\n�� oqqm� sriftr�ff�t�'1Jftf II�� II\nyad ahankiiram iisritya\nna yotsya iti manyase\nmithyai§a vyavasiiyas te\nprakrtis tviim niyok§yati\nyat-therefore; ahankiiram-false ego;· iisritya- taking shelter; na-not;\nyotsya shall fight; iti-thus; manyase- think; mithyii e§a{l- this is all\nfalse; vyavasiiyah te- your determination; prak rti[l- material nature; tviimyou; niy o k§ya t i- will engage you.\n-\n\nTRANSLATION\nIf you do not act according to My direction and do not fight, then you\nwill he falsely directed. By your nature, you will have to he engaged in\nwarfare.\nPURPORT\nArjuna was a military man, and born of the nature of the k§atriya.\nTherefore his natural duty was to fight. But, due to false ego, he was\nfearing that by killing his teacher, grandfather and friends, there would be\nsinful reactions. Actually he was considering himself master of his actions,\nas if he were directing the good and bad results of such work. He forgot\nthat the Supreme Personality of Godhead was present there, instructing\nhim to fight. That is the forgetfulness of the conditioned soul. The Supreme Personality gives directions as to what is good and what is bad, and\none simply has to act in Kpgta consciousness to attain the perfection of\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0884": "Text 61]\n\nConclusion-The Perfection of Renunciation\n\n829\n\nlife. No one can ascertain his destiny as the Supreme Lord can; therefore\n\nth� best course is to take direction from the Supreme Lord and act. No\none should neglect the order of the Supreme Personality of Godhead or\nthe order of the spiritual master who is the representative of God. One\nshould act unhesitatingly to execute the order of the Supreme Personality\nof Godhead-that will keep him safe under all circumstances.\nTEXT 60\n\n����@tw:t �� f;r�: � �iorr 1\n� ij'4Rf 4 ¥fhtt<:efif(cs4���nftr � II� o II\n..\n\nsvabhiiva-jena kaunteya\nnibaddhah\n. svena karmanii\n.\nkarturh necchasi yan mohiit\nkari§yasy avaso 'pi tat\nsva-bhiiva-jena-by\n\none's\n\nnibaddha� -con ditione d ;\n\nkartum-to\n\ndo;\n\nna-not;\n\nown nature;\n\nsvena-by\n\nJ.aunteya-0 son\n\none's\n\nicchasi-like;\n\nown;\n\nof Kunti;\n\nka nn a r ii- act ivities;\n\nyat- that; mohiit-by illusion;\n\nk a ri§ yas i-you will act; avas a�-imper�eptibly; api- eve n; tat- that .\nTRANSLATION\nUnder illusion you are now declining to act according to My direction.\nBut, compelled by your own nature, you will act all the same, 0 son of\nKunti.\nPURPORT\nIf one refuses to act under the direction of the Supreme Lord, then he\nis compelled to act by the modes in which he is situated. Everyone is under\nthe spell of a particular combination of the modes of nature and is acting\nin that way. But anyone who voluntarily engages himself under the direction of the Supreme Lord becomes glorious.\nTEXT 61\n\n��: ��� ��� ftmrn I\nJlllrP«��TR 40§41 �lTR ifmT II' t II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0885": "\\\n\nBhagavad-gita As It Is\n\n830\n\n[Ch. 18\n\nisvara � sarva-b hiitiiniirh\nhrd-dese 'rjuna ti§{hati\nbhriimayan sarva-bhiitiini\nyantriiriiflhiini miiyayii\n\nisvara�-the\n\nSupreme\n\nLord;\n\nsarva-bhiitiiniim-of all living entities;\n\nhrd-des e-in the location of the heart; arjuna-0 Arjuna; ti§thati resides;\n-\n\nbhriimayan-caus ing to travel; sarva-bhiitiini-all living entities; yantra�\n\nmachine; ii riiflhiini-bein g so placed; miiyayii-under the spell of material\nenergy.\nTRANSLATION\nThe Supreme Lord is situated in everyone's heart, 0 Arjuna, and is\ndirecting the wanderings of all living entities, who are seated as on a\nmachine, made of the material energy.\nPURPORT\nArjuna was not the supreme knower, and his decision to fight or not to\nfight was confined to his limited discretion. Lord Kr�pa instructed that\nthe individual is not all in all. The Supreme Personality of Godhead, or He\nHimself, Kr�pa, the localized Supersoul, sits in the heart directing the living\nbeing. After changing bodies, the living entity forgets his past deeds, but\nthe Supersoul, as the knower of the past, present and future, remains the\nwitness of all his activities. Therefore all the activities of living entities are\ndirected by this Supersoul. The living entity gets what he deserves and is\ncarried by the material body which is created in the material energy under\nthe direction of the Supersoul. As soon as a living entity is placed in a\nparticular type of body, he has to work under the spell of that bodily\nsituation. A person seated in a high-speed motor car goes faster than one\nseated in a slower car, though the living entities, the drivers, may be the\nsame. Similarly, by the order of the Supreme Soul, material nature fashions\na particular type of body to a particular type of living entity to work according to his past desires. The living entity is not independent. One should\nnot think himself independent of the Supreme Personality of Godhead.\nThe individual is always under His control. Therefore his duty is to surrender, and that is the injunction of the next verse.\nTEXT 62\n\n�iter � � ri� lfR{f I\n��qU��Sf(C�f«�����,���\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0886": "Text 63]\n\nConclusion-The Perfection of Renunciation\n\n831\n\ntam eva sarar-am gaccha\nsarva-bhiivena bhiirata\ntat prasiidiit pariim siintim\nsthiinam priipsyasi siisvatam\ntam-unto Him; eva-certainly; sarar-am-surrender; gac c ha-go; sarvabh iivena-in all respects; bhiirata-0 son of Bharata; tat-prasiidiit--by His\ngrace; pariim-transcendental; siintim-peace; sthiinam-abode; priipsyasiyou will get; siiSvatam-eternal.\nTRANSLATION\n0 scion of Bharata, surrender unto Him utterly. By His grace you will\n\nattain transcendental peace and the supreme and eternal abode.\nPURPORT\nA living entity should therefore surrender unto the Supreme Personality\nof Godhead who is situated in everyone's heart, and that will relieve him\nfrom all kinds of miseries of this material existence. By such surrender,\none will not only be released from all miseries in this life, but at the end\nhe will reach the Supreme God. The transcendental world is described in\nthe Vedic literature as tad v�r-oP paramam padam. Since all of creation is\nthe kingdom of God, everything material is actually spiritual, but paramam\npadam specifically refers to the eternal abode, which is called the spiritual\nsky or V aikuptha.\nIn the Fifteenth Chapter of Bhagavad-gitii it is stated: \"Sarvasya ciiham\nhrdi sanniv�fap.\" The Lord is seated in everyone's heart, so this recommendation that one should surrender unto the Supersoul sitting within\nmeans that one should surrender unto the Supreme Personality of Godhead, Kr�pa. Kr�pa has already been accepted by Arjuna as the Supreme.\nHe was accepted in the Tenth Chapter as param brahma param dhiima.\nArjuna has accepted Kr�pa as the Supreme Personality of Godhead and the\nsupreme abode of all living entities, not only because of his personal experience but also because of the evidences of great authorities like Narada,\nAsita, Devala and Vyasa.\nTEXT 63\n\n� ij ij'T��l� �wt � I\n����F(��Uf ��ftf ij� � II� �II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0887": "B hagavad- g1ta As It Is\n\n832\n\n[Ch. 18\n\niti te jiiiinam iikhyiitarh\nguhyiid guhyatararh mayii\nvimrsyaitad ase§er-a\nyathecchasi tathii kuru\niti-thus;\n\nte-unto\n\nyou;\n\njiiiinam- knowledge;\n\niikhyiitam - described;\n\nguhyiit- confidential; guhyata ram- still more confidential; maya-by Me;\nv i m.riya- by deliberation; etat- that; ase§er.a-fully; yath ii- as yo u; icchasi\n-you like; tathii-that; kuru-perform.\n\nTRANSLATION\nThus I have explained to you the most confidential of all knowledge.·\nDeliberate on this fully, and then do what you wish to do.\n\nPURPORT\nThe Lord has already explained to Arj una the knowledge of brahma�\n\nbhuta. One who is in the brahma-bhuta condition is j oyful; he never laments, nor does he desire anything. That is due to confidential knowledge. Kr�tta also discloses knowledge of the Supersoul. This is also\nBrahman knowledge, knowledge of Brahman, but it is superior.\nHere Lord Kr�tta tells Arj una that he can do as he chooses. God does\nnot interfere with the little independence of the living entity. In Bhagavad­\n\ngitii, the Lord has explained in all respects how one can elevate his living\ncondition. The best advice imparted to Arj una is to surrender unto the\n\nSupersoul seated within his heart. By right discrimination, one should\nagree to act according to the order of the Supersoul. That will help one\nbecome situated constantly in Kr�tta consciousness, the highest perfectiona} stage of human life. Arj una is being directly ordered by the Personality\nof Godhead to fight. Surrender to the Supreme Personality of Godhead is\nin the best interest of the living entities. It is not for the interest of the\n\nSupreme. Before surrendering, one is free to deliberate on this subj ect as\n\nfar as the intelligence goes; that is the best way to accept the instruction of\nthe Supreme Personality of Godhead. Such instruction comes also through\nthe spiritual master, the bona fide representative of Kr�tta.\n\nTEXT 64\nij'�Q;�Hlff. '{tf: srrn � 1Wf q�: I\n\"'\n\n.\n\n�sm it�mr)q���� 11�\\lll\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0888": "�I\n\nt:\"'\"\"''\n\nText 65]\n\nConclusion-The Perfection of Renunciation\n\n833\n\nsarva-guhyatamarh bhiiyafl\nsrrw me paramarh vacafl\ni§to 'si me drtJ.ham iti\ntato vak§yiimi te hitam\ns a rva-gu hya tamam\n\n-\n\nthe most confidential; bhiiyafl\n\n-\n\nagain ; s.T'flu-just\n\nhear; me-from Me; pa ramam-the supreme; vacafl -instruction ; i§tafl asi­\n\nyou are very dear to Me; me-of Me; drtJ.ham-very; iti-thus ; ta tafl -there\nfore; vak§yiimi speaking; te-for your; h itam benefit\n-\n\n-\n\n­\n\n.\n\nTRANSLATION\nBecause you are My very dear friend, I am speaking to you the most\nconfidential part of knowledge. Hear this from Me, for it is for your\nbenefit.\nPURPORT\n\nThe Lord has given Arjuna confidential knowledge of the Supersoul\nwithin everyone's heart, and now He is giving the most confidential part of\nthis knowledge: just surrender unto the Supreme Personality of Godhead.\nAt the end of the Ninth Chapter He has said, ''Just always think of Me.\"\nThe same instruction is repeated here to stress the essence of the teachings\nof Bhagavad-gitU. This essence is not understood by a common man, but\nby one who is actually very dear to Kr�!la, a pure devotee of Kr�!la. This is\nthe most important instruction in all Vedic literature. What Kr�!la is saying\nin this connection is the most essential part of knowledge, and it should be\ncarried out not only by Arjuna but by all living entities.\n\nTEXT 65\n\n'IP'f9fT lle£ 'l��t1T �� lrl ;m:� I\n\n-tiT«� �3fRt�,;. tsrfts{Q- it����\"\nmanmanii bhava mad-bhak to\nmad-yiiji miirh namaskuru\nmiim evai§yasi satyarh te\npratijiine priyo 'si me\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0889": "Bhagavad gita As It Is\n\n834\n\n-\n\n[Ch. 18\n\nman-mana[l-thinking of Me; bhava-just become; mat-bhakta[l-My\ndevotee; mat�yaji-My worshiper; miim-unto Me; namaskum-offer your\nobeisances; mam-unto Me; eva-certainly; e�yasi-come; satyam-truly;\nte-to you;pratijane-1 promise;prija[l-dear; asi-you are; me-My.\nTRANSLATION\nAlways think of Me and become My devotee. Worship Me and offer\nyour homage unto Me. Thus you will come to Me without fail. I promise\nyou this because you are My very dear friend.\nPURPORT\nThe most confidential part of knowledge is that one should become a\npure devotee of Kr�pa and always think of Him and act for Him. One\nshould not become an official meditator. Life should be so molded that\none will always have the chance to think of Kr�pa. One should always act\nin such a way that all his daily activities are in connection with Kr�pa. He\nshould arrange his life in such a way that throughout the twenty-four hours\nhe cannot but think of Kr�pa. And the Lord's promise is that anyone who\nis in such pure Kr�pa consciousness will certainly return to the abode of\nKr�pa, where he will be engaged in the association of Kr�pa face to face.\nThis most confidential part of knowledge is spoken to Arjuna because he\nis the dear friend of Kr�l).a. Everyone who follows the path of Arjuna can\nbecome a dear friend to Kr�pa and obtain the same perfection as Arjuna.\nThese words stress that one should concentrate his mind upon Kr�pathe very form with two hands carrying a flute, the bluish boy with a\nbeautiful face and peacock feathers in His hair. There are descriptions of\nKrwa found in the Brahma-sarhhitii and other literatures. One should fix\nhis mind on this original form of Godhead, Kr�pa. He should not even\ndivert his attention to other forms of the Lord. The Lord has multi-forms,\nas\n\nVi�pu, Narayapa, Rama, Varaha, etc., but a devotee should concentrate\n\nhis mind on the form that was present before Arjuna. Concentration of\nthe mind on the form of Kr�pa constitutes the most confidential part of\nknowledge, and this is disclosed to Arjuna because Arjuna is the most dear\nfriend of Kr�pa's.\nTEXT 66\n\n�1:l¥4l·qR€£1�� � � � I\n3ft �t �qr�) � liT�: ����II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0890": "Text 66]\n\nConclusion�The Perfection of Renunciation\n\n835\n\nsarva-dharmiin parityajya\nmiim ekarh sararwrh vraja\naharh tviirh sarva-piipebhyo\nmok§ayi§yiimi mii su c a [l\n\nsarva-dharmiin-all varieties of religion; parityajya-abandoning; miim­\n\nunto Me; ekam-only; sararwm-surrender; v raja-go ; aham-I; tviim-you;\n\nsarva-all; piipe b hya[l -from sinful reactions; mok§ay i§ yiimi-deliver; miinot; suca[l-worry.\n\nTRANSLATION\nAbandon all varieties of religion and just surrender unto Me. I shall\ndeliver you from all sinful reaction. Do not fear.\nPURPORT\nThe Lord has described various kinds of knowledge, processes of religion,\nknowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge\nof the renounced order of life, knowledge of nonattachment, sense and\nmind control, meditation, etc. He has described in so many ways different\ntypes of religion. Now, in summarizing Bhagavad-gitii, the Lord says that\nArjuna should give up all the processes that have been explained to him; he\nshould simply surrender to Kr�pa. That surrender will save him from all\nkinds of sinful reactions, for the Lord personally promises to protect him.\nIn the Eighth Chapter it was said that only one who has become free\nfrom all sinful reactions can take to the worship of Lord Kr�pa. Thus one\nmay think that unless he is free from all sinful reactions he cannot take to\nthe surrendering process. To such doubts it is here said that even if one is\nnot free from all sinful reactions, simply by the process of surrendering to\n\n�ri Kr�pa he is automatically freed. There is no need of strenuous effort to\n\nfree oneself from sinful reactions. One should unhesitatingly accept Kr�pa\nas the supreme savior of all living entities. With faith and love, one should\n\nsurrender unto Him.\nAccording to the devotional process, one should simply accept such\nreligious principles that will lead ultimately to the devotional service of the\nLord. One may perform a particular occupational duty according to his\nposition in the social order, but if by executing his duty one does not\ncome to the point of Kr�pa consciousness, all his activities are in vain.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0891": "836\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nAnything that does not lead to the perfectional stage of Kr�pa consciousness should be avoided. One should be confident that in all circumstances\nKr�pa will protect him from all difficulties. There is no need of thinking\nhow one should keep the body and soul together. Kr�pa will see to that.\nOne should always think himself helpless and should consider Kr�pa the\nonly basis for his progress in life. As soon as one seriously engages himself\nin devotional service to the Lord in full Kr�pa consciousness, at once he\nbecomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of\nknowledge, meditation in the mystic yoga system, etc., but one who\nsurrenders unto Kr�pa does not have to execute so many methods. That\nsimple surrender unto Kr�pa will save him from unnecessarily wasting\ntime. One can thus make all progress at once and be freed from all sinful\nreaction.\nOne should be attracted by the beautiful vision of Kr�pa. His name is\nKr�pa because He is all-attractive. One who becomes attracted by the\nbeautiful, all-powerful, omnipotent vision of Kr�pa is fortunate. There are\ndifferent kinds of transcendentalists-some of them are attached to the\nimpersonal Brahman vision, some of them are attracted by the Supersoul\nfeature, etc., but one who is attracted to the personal feature of the\nSupreme Personality of Godhead, and, above all, one who is attracted by\nthe Supreme Personality of Godhead as 15-r�pa Himself, is the most perfect\ntranscendentalist. In other words, devotional service to Kr�pa, in full consciousness, is the most confidential part of knowledge, and this is the\nessence of the whole Bhagavad-gitii. Karma-yogis, empiric philosophers,\nmystics, and devotees are all called transcendentalists, but one who is a\npure devotee is the best of all. The particular words used here, mii sucalz,\n\"Don't fear, don't hesitate, don't worry,\" are very significant. One may be\nperplexed as to how one can give up all kinds· of religious forms and\nsimply surrender unto Kr�pa, but such worry is useless.\nTEXT 67\n\n� � ;rn�q�€JiP'l � ii�l*4� I\nif��tn�if :q� �s-�«>ttfij 11�\\SII\nidarh te niitapaskiiya\nniibhaktiiya kadiicana\nna ciisusrii§ave viicyarh\nna ca miirh yo 'bhyasiiyati\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0892": "Text 68]\n\nConclusion-The Perfection of Renunciation\n\n837\n\nidam-this; te-you; na-never; atapaskiiya-one who is not austere; nanever; abhaktiiya-one who is not a devotee; kadiicana-at any time; nanever; ca-also; asusrii�ave-one who is not engaged in devotional service;\nviicyam-to be spoken; na-never; ca-also; miim-unto Me; ya[l-anyone;\nabh yasuyati-envious.\nTRANSLATION\nThis confidential knowledge may not be explained to those who are not\naustere, or devoted, or engaged in devotional service, nor to one who is\nenvious of Me.\nPURPORT\n\nPersons who have not undergone the austerities of the religious process,\nwho have never attempted devotional service in Kr�pa consciousness, who\nhave not tended a pure devotee, and especially those who are conscious of\nKr�pa as a historical personality or who are envious of the greatness of\nKr�pa, should not be told this most confidential part of knowledge. It is,\nhowever, sometimes found that even demoniac persons who are envious of\nKr�pa, worshiping Kr�pa in a different way, take to the profession of\nexplaining Bhagavad-gitii in a different way to make business, but anyone\nwho desires actually to understand Kr�pa must avoid such commentaries\non Bhagavad-gitii. Actually the purpose of Bhagavad-gitii is not understandable to those who are sensuous-even if one is not sensuous but is strictly\nfollowing the disciplines enjoined in the Vedic scripture, if he is not a\ndevotee, he also cannot understand Kr�pa. Even when one poses himself as\na devotee of Kr�pa, but is not engaged in Kr�pa conscious activities, he\nalso cannot understand Kr�pa. There are many persons who envy Kr�pa\nbecause He has explained in Bhagavad-gitii that He is the Supreme and that\nnothing is above Him or equal to Him. There are many persons who are\nenvious of Kr�pa. Such persons should not be told of Bhagavad-gitii, for\nthey cannot understand. There is no possibility of faithless persons' understanding Bhagavad-gitii and Kr�pa. Without understanding Kr�pa from the\nauthority of a pure devotee, one should not try to comment upon\nBhagavad-gitii.\nTEXT 68\n\n� � m � +i�ifiii::tf� 1\n\n� � lfU � +ii��\"I�Hi�P•t: IIG_�II\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0893": "838\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nya idarh paramarh guhyarh\nmad-bhakte§v abhidhiisyati\nbhaktirh mayi pariirh krtvii\nmiim evai§yaty asarhsaya�\n\nya�-anyone; ida m-this; param a m-most; guhya m -confidenti al; matMine; bhakte § u-amongst devotees of; abhi dhiis yat i-ex plains; bhaktimdevotional service; mayi-unto Me; pariim -transcendental; krtvii\n\n\"-\n\nhaving\n\ndone; miim-unto Me; eva-certainly; e § yati-comes; asa rhs aya� - with out\ndoubt.\n\nTRANSLATION\n\nFor one who explains the supreme secret to the devotees, devotional\nservice is guaranteed, and at the end he will come back to Me.\nPURPORT\nGenerally it is advised that Bhagavad-gitii be discussed amongst the\ndevotees only, for those who are not devotees will neither understand\nKr�pa nor Bhagavad-gitii. Those who do not accept Kr�pa as He is and\nBhagavad-gitii as it is should not try to explain Bhagavad-gitii whimsically\n\nand become offenders. Bhagavad-gitii should be explained to persons who\nare ready to accept Kr�pa as the Supreme Personality of Godhead. It is a\nsubject matter for the devotees only and not for philosophical speculators.\nAnyone, however, who tries sincerely to present Bhagavad-gitii as it is will\nadvance in devotional activities and reach the pure devotional state of life.\n\nAs a result of such pure devotion, he is sure to go back home, back to\nGodhead.\n\nTEXT 69\n\n;r =ill 64U.·'lt!'�! � iSI�icqft: I\n\n� ;r =ill it 64114...�U f$r�('l(\\ -.fcc' IIG.Q..h\nna ca tasman manu§ye§U\nkascin me priya-krttama�\nbhavitii na ca me tasmiid\nanya� priyataro bhuvi\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0894": "Text 71)\n\nConclusion- The Perfection of Renunciation\n\n839.\n\nna-never; ca-and; tasmat-therefore; manu§ye§u-:-among mankind;\nka.Scit-anyone; me-My; priya-krttama[l-more dear; bhavita-will become;\nna-no; ca-and; me-My; tasmat-than him; anya[l-other; priyatara[ldearer; bhuvi-in thi s world.\nTRANSLATION\nThere is no servant in this world more dear to Me than he, nor will there\never be one more dear.\n\nadhye§yate ca ya imam\ndharmyam samvadam avayo[l\njnana-yajnena tenaham\ni§ta[l syiim iti me mati[l\nadhye§yate-will study; ca-also; ya[l-he; imam-this; .dharmyamsacred;\n\nsamvadam-conversation;\n\niivayo[l-of\n\nours; jniina-kno wledge;\n\nyajnena-by sacrifice; tena-by him; aham-I; i§ta[l-worshiped; syiim-shall\nbe; iti-thus; me-My; mati[l:-opinion.\nTRANSLATION\nAnd I declare that he who studies this sacred conversation worships Me\nby his intelligence.\nTEXT 7l\n\n�wtwti\\tt� scm� � tR: 1\n�\n�\ntmq �: �lUel�lr$118}tl��\"ct�ttU'fl� ll\\9�11\n\"\"\n\n'\"'\n\nsraddhiiviin anasii yas ca\nsrruyiid api yo ncg-a[l\nso 'pi mukta[l subhal lokiin\nprapnu yiit purya-karmariim\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0895": "Bh agavad gita As It Is\n\n840\n\n-\n\n[Ch. 18\n\nsraddhiivan-faithful; anasuya{l ca-and not envious; srruyiit-does hear;\napi-certainly; ya{l-who; nara{l-man; sa{l api-he also; mukta{l\n\nbeing\n\nliberated; subhiin-auspicious; lokiin-planets; priipnuyiit-attains; pupyakarmapiim-of the past.\nTRANSLATION\n\nAnd one who listens with faith and without envy becomes free from\nsinful reaction and attains to the planets where the pious dwell.\nPURPORT\n\nIn the 67th verse of this chapter, the Lord explicitly forbade the Gitii's\nbeing spoken to those who are envious of the Lord. In other words,\nBhagavad-gitii is for the devotees only, but it so happens that sometimes a\ndevotee of the Lord will hold open class, and in that class all the students\nare not expected to be devotees. Why do such persons hold open class? It\nis explained here that although everyone is not a devotee, still there are\nmany men who are not envious of Kr�pa. They have faith in Him as the\nSupreme Personality of Godhead. If such persons hear from a bona fide\ndevotee about the Lord, the result is that they become at once free from\nall sinful reactions and after that attain to the planetary system where all\nrighteous persons are situated. Therefore simply by hearing Bhagavad-gitii,\neven a person who does not try to be a pure devotee attains the result of\nrighteous activities. Thus a pure devotee of the Lord gives everyone a\nchance to become free from all sinful reactions and to become a devotee of\nthe Lord.\nGenerally those who are free from sinful reaction are righteous. Such\npersons very easily take to\n\nKr�pa\n\nconsciousness. The word pupya­\n\nkarmapiim is very significant here. This refers to the performance of great\nsacrifice. Those who are righteous in performing devotional service but\nwho are not pure can attain the planetary system of the polestar, or\nDhruvaloka, where Dhruva Maharaja is presiding. He is a great devotee of\nthe Lord, and he has a special planet which is called the polestar.\n\nTEXT 72\n\nChr.�ij�� � �€CaChmo• �m 1\nQ,,.=·�m: stwte(ij � ll\\9�11\nft\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0896": ",,\n\nText 73 J\n\nConclusion-The Perfection of Renunciation\n\n841.\n\nkaccid etac chrutam piirtha\ntvayaikiigrerw cetasii\nkaccid ajiiiina-sammoha�\nprar-a§tas te dhanaiijaya\nkaccit-whether; etat-this; srutam-heard; piirtha-0 son of Prtha;\ntvayii-by you; ekiig rer-a-with full attention; cetasii-by the mind; kaccitwhether; ajiiiina-ignorant; sammoha� -illusion; prazw§ta�-dispelled; te�\nof you;dhanaiijaya-0 conqueror of wealth (Arjuna).\nTRANSLATION\n0 conqueror of wealth, Arjuna, have you heard this attentively with\n\nyour mind? And are your illusions and ignorance now dispelled?\nPURPORT\n\nThe Lord was acting as the spiritual master of Arjuna. Therefore it was\nHis duty to inquire from Arjuna whether he understood the whole\nBhagavad-gitii in its proper perspective. If not, the Lord was ready to\nre-explain any point, or the whole Bhagavad-gitii if so required. Actually,\nanyone who hears Bhagavad-gitii from a bona fide spiritual master like\nKr�p.a or His representative will find that all his ignorance is dispelled.\nBhagavad-gitii is not an ordinary book written by a poet or fiction writer;\nit is spoken by the Supreme Personality of Godhead. Any person, if he is\nfortunate enough to hear these teachings from Kr�p.a or from His bona\nfide spiritual representative, is sure to become a liberated person and get\nout of the darkness of ignorance.\n\nTEXT 73\n\n��:;:.rl\n.m if{:��� ��d-�lf{�S�� I\n�sm tRrfu: � cr:;:rii'�tr tl\\9�11\narjuna uviica\nna§tO moha� smrtir labdhii\ntvat prasiidiin mayiicyuta\nsthito 'smi gata-sandeha�\nkari§ye vacanam tava\n\n'-,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0897": "842\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\narjuna� uvaca-Arjuna said; na§ta�-dispelled; moha�-illusion; smrti/1-\n\nmemory; labdhii-regained; tvat-prasiidiit-by Your mercy; maya-by me;\nacyuta-0 infallible Kr�f}.a; sthita�-situated; asmi-1 am; gata-removed;\nsandeha�-all doubts; kari§ye-I shall execute; vacanam-order; tava-Your.\nTRANSLATION\n\nArjuna said, My dear Kr�!la, 0 infallible one, my illusion is now gone. I\nhave regained my memory by Your mercy, and I am now firm and free\nfrom doubt and am prepared to act according to Your instructions.\nPURPORT\nThe constitutional position of a living entity, represented by Arjuna, is\n\nthat he has to act according to the order of the Supreme Lord. He is meant\nfor self-discipline. Sri Caitanya Mahaprabhu says that the actual position\nof the living entity is that of eternal servant of the Supreme Lord. Forget­\n\nting this principle, the living entity becomes conditioned by material nature, but in serving the Supreme Lord, he becomes the liberated servant of\nGod. The living entity's constitutional position is to be servitor; he either\nhas to serve the illusory miiyii or the Supreme Lord. If he serves the\n\nSupreme Lord, he is in his normal condition, but if he prefers to serve\n\nthe illusory external energy, then certainly he will be in bondage. In\nillusion the living entity is serving in this material world. He is bound by\nhis lust and desires, yet he thinks of himself as the master of the world.\n\nThis is called illusion. When a person is liberated, his illusion is over, and\nhe voluntarily surrenders unto the Supreme to act according to His desires.\nThe last illusion, the last snare of miiyii to trap the living entity, is the\nproposition that he is God. The living entity thinks that he is no longer a\nconditioned soul, but God. He is so unintelligent that he does not think\nthat if he were God, then how could he be in doubt? That he does not\n\nconsider. So that is the last snare of illusion. Actually to become free\nfrom the illusory energy is to understand Kr�pa, the Supreme Personality\n\nof Godhead, and agree to act according to His order. The word moha� is\nvery important in this verse. Moha� refers to that which is opposed to\nknowledge. Actually real knowledge is the understanding that every living\nbeing is eternally servitor of the Lord, but instead of thinking oneself in\nthat position, the living entity thinks that he is not servant, that he is the\n\nmaster of this material world, for he wants to lord it over the material\nnature. That is his illusion. This illusion can be overcome by the mercy of\n\nI\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0898": "Text 74]\n\nConclusion-The Perfection of Renunciation\n\n843.\n\nthe Lord or by the mercy of a pure devotee. When that illusion is over, one\nagrees to act in Kr�pa consciousness.\nKr�pa consciousness is acting according to Kr�pa's order. A conditioned\nsoul illusioned by the external energy of matter does not know that the\nSupreme Lord is the master who is full of knowledge and who is the\nproprietor of everything. Whatever He desires He can bestow upon His\ndevotees; He is the friend of everyone, and He is especially inclined to His\ndevotee. He is the controller of this material nature and of all living\nentities. He is also the controller of inexhaustible time, and He is full of all\nopulences and all potencies. The Supreme Personality of Godhead can even\ngive Himself to the devotee. One who does not know Him is under the\nspell of illusion; he does not become a devotee, but a servitor of miiyii.\nArjuna, however, after hearing Bhagavad-gitii from the Supreme Personality\nof Godhead, became free from all illusion. He could understand that Kr�pa\nwas not only his friend, but the Supreme Personality of Godhead. And he\nunderstood Kr�pa factually. So to study Bhagavad-gitii is to understand\nKr�pa factually. When a person is in full knowledge, he naturally surrenders\nto Kr�pa. When Arjuna understood that it was Kr�pa's plan to reduce the\nunnecessary increase of population, he agreed to fight according to Kr�pa's\ndesire. He again took up his weapons-his arrows and bow-to fight under\nthe order of the Supreme Personality of Godhead.\n\nTEXT 74\n\ngt{ �erR I\n\n� Cf iija.Cf� l{T� :q 'ftm�;r: I\necc ra>fltfl'f�t�d �url( 11\\9�11\nsaiijaya uviica\nity aham viisudevasya\npiirthasya ca mahiitmanafl,\nsamviidam imam asrau§am\nadbhutam roma-har§acwm\nsaiijuyafl, uviica-Saiijaya said; iti-thus; aham-1; viisudevasya-of Kr�f.la;\npiirthasya-of Arjuna; ca- also; mahiitmanah-two great souls; samviidamdiscussing;\n\nimam-this;\n\nasrau�am-heard;\n\nhar§apam-hair standing on end.\n\nadbhutam-wonder;\n\nroma­\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0899": "844\n\nBhagavad-g1ta As It Is\n\n[Ch. 18\n\nTRANSLATION\nSaiijaya said: Thus have I heard the conversation of two great souls,\nKm•a and Arjuna. And so wonderful is that message that my hair is standing on end.\nPURPORT\n\nIn the beginning of Bhagavad-gitii, Dhrtar�tra inquired from his secretary Safijaya, \"What happened in the Battlefield of Kuruk�etra?\" The\nentire study was related to the heart of Safijaya by the grace of his spiritual\nmaster, Vyasa. He thus explained the theme of the battlefield. The conversation was wonderful because such an important conversation between two\ngreat souls never took place before and would not take place again. It is\nwonderful because the Supreme Personality of Godhead is speaking about\nHimself and His energies to the living entity, A�una, a great devotee of the\nLord. If we follow in the footsteps of Arjuna to understand Kr�pa, then\nour life will be happy and successful. Safijaya realized this, and as he began\nto understand it, he related the conversation to Dhrtara�tra. Now it is\nconcluded that wherever there is Kr�pa and Arjuna, there is victory.\n\nTEXT 75\n\notfi(1Sf(11�1�«�1��\nW( I\n� �ifir��Ql��: � ll.��ll\nvyiisa-prasiidiic chrutaviin\netad guhyam ahain param\nyogam yogesvariit kr§riit\nsiik§iit kathayata� svayam\nvyiisa-prasiidiit-by the mercy of Vyasadeva; srutaviin-heard; e tat- this;\nguhyam- confidentia l; aham-1; param- the supreme; yogam- mysticism;\nyogesvariit-from the master of all mysticism; krgt iit- from Kr�l)a; siik§iit­\n\ndirectly; kathayata� - speaking ; svayam- personally.\nTRANSLATION\nBy the mercy of Vyasa, I have heard these most confidential talks\ndirectly from the master of all mysticism, Kr�pa, who was speaking personally to Arjuna.\n\n),\n\n�·...£.:t' :...:.\"• ... _j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0900": "Text 76]\n\nConclusion-The Perfection of Renunciation\n\n845\n\nPURPORT\n\nVyasa was the spiritual master of Safijaya, and Safijaya admits that it\nwas by his mercy that he could understand the Supreme Personality of\nGodhead. This means that one has to understand Krwa not directly but\nthrough the medium of the spiritual master. The spiritual master is the\ntransparent medium, although it is true that the experience is direct. This\nis the mystery of the disciplic succession. When the spiritual master is bona\nfide, then one can hear Bhagavad-gitii directly, as Arjuna heard it. 'There\nare many mystics and yogis all over the world, but Kr�p.a is the master of\nall yoga systems. Kr�t:Ja's instruction is explicitly stated in Bhagavad-gitiisurrender unto Kr�p.a. One who does so is the topmost yogi. This is confirmed in the last verse of the Sixth Chapter. Yoginiim api saroe§iim.\nNarada is the direct disciple of Kr�p.a and the spiritual master of Vyasa.\nTherefore Vyasa is as bona fide as Arjuna because he comes in the disciplic\nsuccession, and Safijaya is the direct disciple of Vyasa. Therefore by the\ngrace of Vyasa, his senses were purified, and he could see and hear Kr�p.a\ndirectly. One who directly hears Kr�!Ja can understand this confidential\nknowledge. If or<e does not come to the disciplic succession, he cannot\nhear Kr�p.a; therefore his knowledge is always imperfect, at least as far as\nunderstanding Bhagavad-gitii is concerned.\nIn Bhagavad-gitii, all the yoga systems, karma-yoga, jiiiina-yoga and\n\nbhakti-yoga, are explained. Kr�p.a is the master of all such mysticism. It is\nto be understood, however, that as Arjuna was fortunate enough to understand Kr�p.a directly, similarly, by the grace of Vyasa, Safijaya was also\nable to hear Kr�t;la directly. Actually there is no difference in hearing\ndirectly from Kr�p.a or hearing directly from Kf�t;la via a bona fide spiritual\nmaster like Vyasa. The spiritual master is the representative of Vyasadeva\nalso. According to the Vedic system, on the birthday of the spiritual\nmaster, the disciples conduct the ceremony called Vyiisa-pujii.\nTEXT 76\n\nu�(\\�i� ij-� ���fiHHI\"gQ� I\n�crffl;r:il: � ((�till :q iili: II�� II\nriijan sarhsmrtya sarhsmrtya\nsarhviidam imam adbhutam\nkesaviirjunayo[l pup,yarh\nh[§yiimi ca muhur muhu[l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0901": "Bhagavad-gita As It Is\n\n846\n\n[Ch. 1�\n\nriijan-0 King; sam s mrt ya-re memb ering ; s a ms mrt ya-re m emb ering ;\ns a mvadam message; imam-this; adbhu tam-wonderful; kesava-Lord\nKr�l}a; a rjunay o�-and Arjuna; purzyam-pious; hn yiim i-taking pleasure;\nca-also; muhu� muhu� -a lways, repeatedly.\n-\n\nTRANSLATION\n\n0 King, as I repeatedly recall this wondrous and holy dialogue between\nKm•a and Arjuna, I take pleasure, being thrilled at every moment.\nPURPORT\nThe understanding of Bhagavad-gitii is so transcendental that anyone\nwho becomes conversant with the topics of Arjuna and Kr�pa becomes\nrighteous, and he cannot forget such talks. This is the transcendental\nposition of spiritual life. In other words, one who hears the Gitii from the\nright source, directly from Kr�pa, attains full Kr�pa consciousness. The\nresult of Kr�pa consciousness is that one becomes increasingly enlightened,\nand he enjoys life with a thrill, not only for some time, but at every\nmoment.\n\nTEXT 77\n\nij'� t� �rn �q+t€1'4-gd �: 1\n\n��T � +{�(�f�r(QI IN :tJ �:�: II \\9\\911\ntac ca sarhsmrtya sarhsmrtya\nriipam atyadbhutarh hare�\nvismayo me mahiin riijan\nhr§yiimi ca puna� puna�\ntat that; ca also ; s arhs mrty a remembering; s arhsmrtya-rem em bering;\nriipam form; ati-great ; adbhu tam-wonderful ; hare� ---: of Lord l<f�l}a;\nv is maya� w onder; me my ; mahiin-great; riijan-0 King; hr§yiimi enjoy\ning; ca also ; puna� puna� repeatedly.\n-\n\n-\n\n-\n\n-\n\n-\n\n-\n\n-\n\n-\n\n­\n\n-\n\nTRANSLATION\n\n0 King, when I remember the wonderful form of Lord Kr�pa, I am\nstruck with even greater wonder, and I rejoice again and again.\n\n1\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0902": "Text 78]\n\nConclusion-The Perfection of Renunciation\n\n847\n\nPURPORT\nIt appears that Safijaya also, by the grace of Vyasa, could see the\nuniversal form of Km1a exhibited to Arjuna. It is, of course, said that\nLord Kr�pa never exhibited such a form before. It was exhibited to Arjuna\nonly, yet some great devotees could also see the universal form of Kr�pa\nwhen it was shown to Arjuna, and Vyasa was one of them. He is one of the\ngreat devotees of the Lord, and he is considered to be a powerful incarnation of Kr�I].a. Vyasa disclosed this to his disciple, Safijaya, who remembered that wonderful form of Kr�I].a exhibited to Arjuna and enjoyed it\nrepeatedly.\n\nTEXT 78\n\nmtr�: �oil � qr� �: I\nij3f �� � �� ll\\9�11\n\n�\n\nyatra yogesvara� krrr;o\nyatra piirtho dhanur-dhara�\ntatra srir vijayo bhiitir\ndhruvii nitir matir mama\n\ny atra-where; yogesvara�-the master of mysticism; knTJa�- Lord Kr�I].a;\ny atra-where; p iirtha�-the son of Prtha; dhanur-dhara�-the carrier of the\nbow and arrow; tatra-there; sn\"'fl-opulence;\n\nv\n\nijaya�-victory; bhiiti�­\n\nexceptional power; dhruvii-certainly; niti�-morality; mat* mama-is my\nopmwn.\nTRANSLATION\nWherever there is Kr�pa, the master of all mystics, and wherever there\nis Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.\nPURPORT\nThe Bhagavad-gitii began with an inquiry of Dhrtara�tra. He was hopeful\nof the victory of his sons, assisted by great warriors like Bhi�ma, Dropa\nand Karpa. He was hopeful that the victory would be on his side. But, after\ndescribing the scene in the battlefield, Safijaya told the King, \"You are\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0903": "848\n\nBhagavad-gita As It Is\n\n[Ch. 18\n\nthinking of victory, but my opinion is that where Kr�pa and Arjuna are\npresent, there will be all good fortune.\" He directly confirmed that\nDhrtara�tra could not expect victory for his side. Victory was certain for\nthe side of Arjuna because Kr�pa was there. Kr�pa's acceptance of the post\nof charioteer for Arjuna was an exhibition of another opulence. Kr�pa is\nfull of all opulences, and renunciation is one of them. There are many\ninstances of such renunciation, for Krwa is also the master of renunciation.\nThe fight was actually between Duryodhana and Yudhi�thira. Arjuna\nwas fighting on behalf of his elder brother, Yudhi�thira. Because Kr�pa and\nArjuna were on the side of Yudhi�thira, Yudhi�thira's victory was certain.\nThe battle was to decide who would rule the world, and Safijaya predicted\nthat the power would be transferred to Yudhi�thira. It is also predicted\nhere that Yudhi�thira, after gaining victory in this battle, would flourish\nmore and more because he was not only righteous and pious, but he was a\nstrict moralist. He never spoke a lie during his life.\nThere are many less intelligent persons who take Bhagavad-gitii to be a\ndiscussion of topics between two friends in a battlefield. But such a book\ncannot be scripture. Some may protest that Kr�pa incited Arjuna to fight,\nwhich is immoral, but the reality of the situation is clearly stated:\n\nBhagavad-gitii is the supreme instruction in morality. The supreme instruction of morality is stated in the Ninth Chapter, in the thirty-fourth verse:\n\nmanmanii bhava mad-bhakta�. One must become a devotee of Kr�pa, and\nthe essence of all religion is to surrender unto Kr�pa, as stated, Sarvadharmiin. The instructions of Bhagavad-gitii constitute the supreme process\nof religion and of morality. All other processes may be purifying and may\nlead to this process, but the last instruction of the Gitii is the last word in\nall morality and religion: surrender unto Kr�pa. This is the verdict of the\nEighteenth Chapter.\nFrom Bhagavad-gitii we can understand that to realize oneself by philosophical speculation and by meditation is one process, but to fully surrender unto Kr�pa is the highest perfection. This is the essence of the teachings of Bhagavad-gitii. The path of regulative principles according to the\norders of social life and according to the different courses of religion may\nbe a confidential path of knowledge in as far as the rituals of religion are\nconfidential, but one is still involved with meditation and cultivation of\nknowledge. Surrender unto Krwa in devotional service in full Kr�pa consciousness is the most confidential instruction and is the essence of the\nEighteenth Chapter.\nAnother feature of Bhagavad-gitii is that the actual truth is the Supreme\nPersonality of Godhead, Kr�pa. Absolute Truth is realized in three fea-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0904": "Text 78]\n\nConclusion-The Perfection of Renunciation\n\n849\n\nlures-impersonal Brahman, localized Para:tnatma, and the Supreme Personality of Godhead, Kr�pa. Perfect knowledge of the Absolute Truth means\nperfect knowledge of Kr�pa. If one understands Kr�pa, then all the depart­\n\nments of knowledge are part and parcel of that understanding. Kr�pa is\n\ntranscendental, for He is always situated in His eternal internal potency.\nThe living entities are manifested and are divided into two classes, eternally\nconditioned and eternally liberated. Such living entities are innumerable,\nand they are considered fundamental parts of Kr�pa. Material energy is\nmanifested into twenty-four divisions. The creation is effected by eternal\ntime, and it is created and dissolved by external energy. This manifestation\nof the cosmic world repeatedly becomes visible and invisible.\nIn Bhagavad-gita five principal subject matters have been discussed: the\nSupreme Personality of Godhead, material nature, the living entities, eternal time and all kinds of activities. All of these are dependent on the Supreme Personality of Godhead, Kr�pa. All conceptions of the Absolute\nTruth, namely, impersonal Brahman, localized Paramatma, or any other\ntranscendental conception, exist within the category of understanding the\nSupreme Personality of Godhead. Although superficially the Supreme\nPersonality of Godhead, the living entity, material nature and time appear\nto be different, nothing is different from the Supreme. But the Supreme is\nalways different from everything. Lord Caitanya's philosophy is that of\n\"inconceivably one and different.\" This system of philosophy constitutes\nperfect knowledge of the Absolute Truth.\nThe living entity in his original position is pure spirit. He is just like an\natomic particle of the Supreme Spirit. The conditioned living entity, however, is the marginal energy of the Lord; he tends to be in contact with\nboth the material energy and the spiritual energy. In other words, the\nliving entity is situated between the two energies of the Lord, and because\nhe belongs to the superior energy of the Lord, he has a particle of independence. By proper use of that independence he comes under the direct order\nof Kr�pa. Thus he attains his normal condition in the pleasure-giving\npotency.\nThus end the Bhaktivedanta Purports to the Eighteenth Chapter of the\nSrimad-Bhagavad-gita in the matter of its Conclusions-the Perfection of\nRenunciation.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0905": "'\n\n, '\n\nsellqpuaddy\n\n<\";,J·\n\n·\n\n',\n1\n,\n\n;;,'\n\n·)'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0906": "-.,\n\nPicture Index\n\nThe illustrations of Bhagavad-gitii As It Is were painted by memb�rs of\nthe International Society for Krishna Consciousness working under the\npersonal direction of the author, their spiritual master. In the following\ndescriptive index, the numbers in boldface type which follow each plate\nnumber refer to the chapter and verse of the Gitii that the picture\nillustrates.\n\nChapter 1\nPlate 1\n\n1.1\n\nDhrtara�tra is on the throne, and Sarijaya, his secretary,\n\nis describing what is taking place on the Battlefield of Kuruk�etra. Because\nof Sarijaya's mystic powers, the discourse on the battlefield between\nKr�Qa and Arjuna is revealed in his heart.\nPlate 2\n\n1.3\n\nDrol)acarya is seated in his tent, and Duryodhana is\n\npointing to the two armies outside.\nPlate 3\n\n1.3\n\nA view of the military phalanx on the Battlefield of\n\nKuruk�etra. The chariot of Kr�Qa and Arjuna is in the midst of the two\narmies.\nPlate 4\n\n1.14\n\nKr�Qa blows His transcendental conchshell to herald the\n\nbattle. Arjuna is seen in the background.\nPlate 5\n\n1.26-29 Arjuna laments upon seeing his relatives standing\n\nopposed to him in battle. Knwa, smiling, is ready to console His friend by\nHis transcendental teachings.\n\n853\n\nt\nJ_.,.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0907": "Bhagavad-g'ita As It Is\n\n854\n·\n\nPlate 6\n\n1.33-35 Draupadi, the wife of the Pal)gava brothers (Arjuna,\n\nMaharaja Yudhi�thira, Bhima, Sahadeva and Nakula), is being disrobed by\nDuryodhana and Du}:tsasana, two sons of Dhrtara�tra, after being lost to\nthem in a gambling match. Dhrtara�tra is sitting on the throne. Kr�?�Ja is\nbecoming Draupadi's infinite.robe to save her from being seen naked by the\nassembly. Because of this incident and other offenses to the Pal)gavas,\nKr�?�Ja wanted the battle to take place and the miscreants to be killed.\n\nChapter 2\nPlate 7\n\n2.11\n\nA devotee of the Lord comes upon a man lying dead on\n\nthe ground and beside him two other men in conditions of bodily misery.\nPlate 8\n\n2.13\n\nThe conditioned spirit soul is seen changing bodies\n\nfrom childhood to youth to old age to death and then into the womb of\nanother mother. Verse 22 is also illustrated by this same picture. Above, a\nman is changing garments, and below the soul is changing bodies.\nPlate 9\n\n2.13\n\nThe many, many frames on a reel of movie film, when\n\nseen consecutively, appear as one picture on the screen, although there are\nactually many different pictures. Similarly, we see a man as localized\n(above), but actually his body is changing at every secol).d. All this is\nhappening without the notice of the viewer. However, the soul within the\nheart (seen as a sparkling star) does not change; he remains eternally the\nsame.\nPlate 10\n\n2.22\n\nThe bird on the left is captivated by the fruits of the tree,\n\nwhile the friendly bird on the right acts as witness. Similarly, the embodied\nliving entity enjoys or suffers the fruits of his material activities, while the\nfriendly Supersoul acts as witness and waits for His friend to turn to Him.\nPlate 11\n\n2.62-63 The path of destruction of the conditioned soul's\n\nintelligence due to the dictation of the senses and mind is portrayed.\n\nChapter 3\nPlate 12\n\n3.10\n\nLord Caitanya, wearing yellow robes, leads thousands of\n\nfollowers in the congregational chanting of the holy names of $ ri Kr�?IJa.\nHis four �;tssociates are:\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0908": ". · · ·\n\n855\n\nPicture Index\na) Nityananda Prabhu, wearing purple robes, at Lord Caitanya's\nb)\n\nimmediate right.\nAdvaita\n\nPrabhu,\n\nimmediate right.\n\nwearing white robes,\n\nat\n\nNityananda's\n\nc) Gadadhara Pa�pit at Lord Caitanya's immediate left.\n\nd) Srivasa Pa�pit at Gadadhara's immediate left.\nPlate 13\n\n3.12\n\nDevotees\n\nare pictured engaging in\n\nsankirtana-yajiia.\n\nAbove the clouds are the demigods, and above them the Lord, who is\npleased by the singing of His holy names. The demigods are, left to right,\n\nCandra (the moon-god), Indra (the god of rain), Vivasvan (the sun-god) and\nVayu (the god of air). At the far right is Lak�mi, the goddess of fortune.\n\nPlate 14\n\n3.37-39 The living entity in the center is being enveloped by\n\nfiery lust. The analogy in verse 38 is illustrated here. At the top is fire\n\ncovered by smoke, symbolizing human life. At the bottom left is a mirror\n\ncovered by dust, symbolizing animal life. At the bottom right is an embryo\ncovered by the womb, symbolizing tree and plant life.\nChapter 4\n\nPlate 15\n\n4.1\n\nAt the top, Kr�l}.a teaches the science of Bhagavad-gita\n\nto Vivasvan, the sun-god. Below, Vivasvan teaches his son, Manu, and in\nthe circle at the right, Manu teaches his son, Ik�vaku.\n\nPlate 16\n\n4. 7\n\nIn the center square, Kr�Qa is shown in His original two­\n\nhanded form, holding a flute. Surrounding Him are ten of His eternal\n\nincarnations, pictured in the order in which they appeared in the material\nworld, beginning clockwise from the lower left-hand corner.\na)Matsya, the fish incarnation, is saving the Vedas.\n\nb)Kiirma, the tortoise incarnation, is holding the hill on His\nback.\n\nc)Varaha, the boar incarnation, is fighting with the demon\nHira�yak�a.\n\nd) Nrsimhadeva,\n\nHira�yakasipu.\n\nthe lion incarnation, is killing the demon\n\ne) Vamanadeva, the dwarf incarnation, is begging some land from\nKing Bali.\n\nf) Para8urama is killing the demoniac k�atriyas.\n\ng) Lord Ramacandra is going off into exile with His wife, S):tii,\n\ni:j\n\nand brother, Lak§ma�a.\n\nI\n\nf\nJ.\n\n\\ .:.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0909": "856\n\nB hagavad-glta As It Is\nh)Kft?l)a is lifting Govardhana Hill, and beside Him is His\nbrother, Balarama.\ni)Lord Buddha.\nj)Lord Kalki is riding on His horse, killing all the demons and\nthus liberating them.\n\nPlate 1 7\n\n4.8\n\nKrt?l)a's uncle, Kamsa, is being killed by the Lord.\n\nBalarama, Krt?Qa's brother, is standing on Krt?Qa's right. Behind Krt?Qa are\nHis parents, Devaki and Vasudeva, who were imprisoned by Kamsa but\nare here freed by their son. This scene takes place in Kamsa's wrestling\narena in Mathura province.\nAt the top Kr�l)a is dancing with His purest devotees as\na lover. On the lotus petals the Lord is reciprocating with His devotees as a\n\nPlate 18\n\n4.11\n\nson, as a friend and as a master. Below left, a devotee in the material\nworld is associating with Krt?l)a personally by painting His transcendental\nform. Next, an impersonalist, by his meditation, is merging with the\nbrahmajyoti, the spiritual effulgence emanating from the Lord's body. On\nthe right a mystic yogi is walking on the water. On the far right a fruitive\nworker is receiving the fruits of his labor.\n\nChapter 5\nPlate 19\n\n5.4-6 Above, a devotee is engaged in various devotional\n\nactivities for the Deities (authorized incarnations of the Lord, who comes\nin this form to accept our service). Below, a siinkhya-yogi engages in the\nanalytical study of matter and spirit. After some time he realizes the\nLord (the forms of Radha and Krt?Qa include all other forms of the Lord)\nwithin his heart, and then he engages in devotional service. The end is the\nsame-devotional service.\n\nPlate 20\n\n5.18\n\nA sage sees the Supersoul accompanying the sparklike\n\nindividual soul in each body.\n\nChapter 6\nPlate 21\n\n6.11-14 The goal of yoga is seen as Vigm in the yogi's heart.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0910": "857\n\nPicture Index\nPlate 22\n\n6.24\n\nThe little sparrow is shown here trying to drink up the\n\nocean to retrieve her eggs. Because of her determination, Lord Vi�Q.U has\n\nsent Garuc;la, who is standing behind her, to threaten the ocean into giving\n\nup the eggs.\nPlate 23\n\n6.34\n\nThe chariot of the body. The five horses represent the\n\nfive senses (tongue, eyes, ears, nose and skin). The reins, the driving instru­\n\nment, symbolize the mind, the driver is the intelligence, and the passenger\n\nis the spirit soul.\nPlate 24\n\n6.4 7\n\nSyamasundara, the object of the ideal yogi's meditation.\n\nChapter 7\nPlate 25\n\n7.4-5 Spirit soul sustains the material universe of earth, water,\n\nfire, etc. (represented as the body). The subtle body-mind, intelligence\n\nand false ego-is represented by the red dot on the forehead. The soul is\nseated in the heart of the gross body.\nPlate 26\n\n7.15-16 At the top Lak�mi-Narayar;J.a are shown in the Lord's\n\ntranscendental abode. Below are four kinds of miscreants who do not\n\nsurrender to God and four kinds of pious men who turn to Him in\ndevotional service.\n\nChapter 8\n\nPlate 27\n\n8.21\n\nKr�q a brings Flis thousands of surabhi cows back home\n\nfrom the fields at the end of the day.\n\nChapter 9\nPlate 28\n\nthe\n\n9.11\n\ndevotee\n\nThe fools mock the humanlike form of Lord Kr�va, but\n\noffers\n\nhis\n\nobeisances.\n\nBehind\n\nKr�qa\n\nare\n\nMaha-Vi�Q.u,\n\nGarbhodakasayi Vi�vu and the entire cosmic manifestation-all working\nunder Kr�qa's direction .\n\n'1\n\n)\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0911": "Bhagavad-gita As It Is\n\n858\n\nChapter lO\nPlate 29\n\n10_12-13 A�una offers prayers to Kr�l)a.\n\nPlate 30\n\n10.41\n\nA sampling of Kr�l)a's infinite manifestations, both in\n\nthe spiritual and material worlds. Outer circle, clockwise (beginning from\nthe\n\nupper\n\nleft-hand\n\ncorner):\n\nIndra carrying the thunderbolt, the\n\nHimalayas, Lord Siva with the Ganges River in his hair, the moon, the\n\nhorse Ucchai}:lsrava, the transcendental om, Kapila, Rama, flower-bearing\nSpring,\n\nKamadhuk,\n\n·\n\nA�una, Vyasadeva, Prahlada, the shark, Vasuki,\n\nSkanda, Varul)a, Yamaraja, the lion, Kuvera, Agni and Airavata. Inner\n\ncircle, clock wise (beginning from four-headed Lord Brahma sitting on\nthe lotus flower):\n\nBrahma, Narada, Garu<;la, the sun, the ocean, Lord\n\nVi�I)U, Ananta, and the chanting of the holy names- Hare Kr�qa, Hare\n\nKr�qa, Kr�qa Kr�Qa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,\nHare Hare.\n\nChapter 11\nPlate 31 11.13 Kr�l)a's universal form is displayed to Arjuna. Still the\nLord does not lose His original eternal identity. He remains seated on the\nchariot with Arjuna.\n\nPlate 32\n\n1 1.50\n\nAfter showing Arjuna His universal form, Kr�qa shows\n\nhim His four-handed Naraya�ta form in which He presides over all the\nspiritual planets. Then He changes to His two-handed form to show every­\n\none that He is the source of the universe and the source of Narayal)a.\nChapter 12\nPlate 33\n\n12.6-7 Kr�qa is riding towards the devotee on Garu<;la, His\n\nfeathered carrier, in order to lift him out of the ocean of birth and death.\nChapter 14\nPlate 34 14.14, 15, 18\n\nLife in the higher planetary system, life in the\n\nsociety of human beings and life in the animal kingdom are portrayed.\nPlate 35\n\n15.1-3 Kr�qa and His eternal consort, Radharal)1, are shown\n\nin Their eternal abode, Goloka Vrndavana. The upside-down tree below\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0912": "Picture Index\n\n859\n\nChapter 15\nThem is the banyan tree, representing the material world, which is a\nperverted reflection of the spiritual world. The demigods are on the top\n\nbranches, the human beings are on the middle branches, and the animals\nare on the lower branches. On the right, a man is disentangling himself\nfrom the tree by cutting it with the weapon of detachment.\n\nPlate 36\n\n15.6\n\nThe huge lotus is the original spiritual planet, Goloka\n\nVrndavana, the abode of Radha and Kr�qa. The spiritual effulgence around\n\nthis planet is the brahmajyoti, which is the ultimate goal of the imperson­\n\nalists. Within the unlimited brahmajyoti are innumerable spiritual planets .\nwhich are dominated by plenary expansions of Lord Kr�qa and inhabited\n\nby ever-liberated living beings. Sometimes a spiritual cloud overtakes a\ncorner of the spiritual sky, and the covered portion is called mahat-tattva,\n\nor the material sky. The Lord, as Maha-Vi�J)U, lies down in the water\nwithin the mahat-tattva, which is called the Causal Ocean. While Lord\n\nVi�J)U sleeps, innumerable universes generate from His breathing and\n\nfloat all over the Causal Ocean. Mah�: Vi�J)U enters each universe as\n\nGarbhodakasayi Vi�pu and lies in the Garbha Ocean on the serpentine\nSe�a incarnation. From His navel a lotus stem sprouts, and on the lotus,\nBrahma, the lord of the universe, is born. Brahma creates all the living\n\nbeings in different shapes in terms of their desires within the universe. He\nalso creates the sun, moon and other demigods.\n\nPlate 37.\n\n15.8\n\nTop section: On the left, a boy is dancing before the\n\nDeities of Radha-Kr�qa. The result of such devotional consciousness is\n\nshown on the right, where he is dancing with Kr�IJa as a playmate in the\nLord's spiritual abode. Second section: On the left a man is offering\n\ncharity to a briihmarw; on the right he has taken the body of a demigod\nand is enjoying heavenly delights. Third section: A man is eating meat and\n\nother abominable foods; in his next life he is seen in the body of a hog\nwho eats anything and everything. Bottom section: A man is approaching\na woman with lust. This bestial consciousness carries him to a dog's body.\n\nChapter 16\nPlate 38\n\n16.5, 21\n\nTwo men (standing where the stairway makes its\n\nturn) are being offered both liberation and bondage. One man looks\n\n,\n�\n\nj\nI\n\nLl\n\n'\n\n·I\n\nI\n\n-- .. �\n\n..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0913": "Bhagavad-gita As It Is\n\n860\n\nupward, following the spiritual master who points towards Sri Radha­\n\nKr�qa. The other man embraces the demoniac qualities by accepting the\n\ngarland offered by Maya, Kr�qa's illusory energy. Drawn by ropes which\n\nare held by the personifications of lust, greed and anger, he follows her\n\ndown the steps. At the bottom he is reaching for Maya, and gliding\ntowards hell.\nPlate 39\n\n16.10-18 A sample of the demoniac qualities is illustrated here.\n\nChapter 17\nPlate 40\n\n17.4\n\nOn the top, three demigods, Vivasvan, Brahma and Lord\n\nSiva, are being worshiped by their respective devotees. Just below, a man\n\nis worshiping a famous mundane personality. At the bottom, women are\nworshiping a tree which is inhabited by a ghost, and a man is worshiping\nthe tomb of a dead man.\n\nChapter 18\nPlate 41\n\n18.14\n\nEndeavor means energy which is employed. For anything\n\none does there must be some activity; that is the endeavor. The place must\n\nbe favorable, the activities must be authorized, the doer (the man who is\n\nacting) must be expert, the instruments must be fit, and the help from\n\nthe Supersoul must be adequate. Thes� are the five causes for success, and\n\nthe opposite are the five factors for failure.\n\nHere a man is conducting business. If he goes to the marketplace it will\n\nbe very nice, since there are so many customers. Similarly, one looking for\nspiritual life goes to where there are devotees and associates with them.\nOne must go to a particular type of place for a particular type of activity,\n\nand the person acting must be well versed, or expert, just like an expert\n\nsalesman whose method of business is bona fide. The senses must be in\n\n'\n\n�·\n\norder, to guard against cheating, hear offers, etc. Above all is the help from\nSupersoul, who dictates in such a way that everything is successful, spiri­\n\ntually or materially. Among the five factors portrayed here, the endeavor\n\nis the business which is being conducted.\n\nPlate 42\n\n18.41-46 While engaged in their prescribed duties, these four\n\nrepresentatives of the four social orders\n\n(va�as) are thinking of Lord\n\nKr�lJ.a and offering Him the results of their work.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0914": "'\nt\n\n·I\n\nPicture Index\nPlate 43 18.65\nPlate 44\n\n'\n·\n\n18. 78\n\n·\n\n86\n\n'\n\nl . :,_ · ·_'�;:�\n\nGopala'K[l'llJ.a, the beautiful original form of the Lord.\n\n·\n\n_ )�-':�\n\n.·_\n\n::'-��\n\n/.'_·\n\n.:. �,:,>!\n\nArjuna's illu�ion is now gone, and.he is acting according\n\nto Kr!?IJ.a's instructions. Kr!?IJ.a, the driver of countless universes, is driving\n·\n\nthe chariot of Arjuna.\n\n,. :�'J;\n\n'�: � . '\":'; �:..\nr_\n\n;:��:i�\n\n·:,�\\�· :!,'j'�\n,,·/:\n\n: -�\n\n·� ;:;;\n\n-' -��\n\n' : f1�\n��\n···,j�\n�\n\n. .\n\n1· •.-·1\n...�·..;,n\n\n·'\n\n.,\n\nX�\n\n/ :l(i\n\n,£.�\n\n�- ·\n\n·,·\n\n'\n\n..ct;\n\n· · .·)\n..\n\nlrl\n\n' \\�\n; ,.•·� �\n: _.,;��\n� \\\\���\nJcuh\n..·.,�:.,�;.\n\n\\\n.-\n\n,\n\n,\n\n'r:.<\n\n--� ,\n\n·., \"j\n�--� }·�\n\n. , 'i·J\n�\n� . -���.-,�.1,;\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0915": "References\nThe statements of Bhagavad-gitii As It Is are all confirmed by standard Vedic authorities. The following authentic scriptures are quoted in\n\nBhagavad-gitii As It Is on the pages listed.\nAtharva-veda\n503\n\nBhakti-rasiimrta-sindhu (Riipa Gosvami)\n231,274,318,340,366,387,592\nBrahma-samhitii\n12-13,74,176,214,220,228,323,339,372,451,457,459,637\nBrhan-Niiradiya Puriir;ta\n320\n\nCaitanya-caritiimrta (Kr�t;tadasa Kaviraja Gosvami)\n24,82,125,226,227\n\nGarga Upan�ad\n80,454\n\nKa[ha Upan�ad\n86-87,99,100,111,371\nKilrma Purii'(ta\n489\nMiidhyandi-niiyana-sruti\n703\n\nMahiibhiirata\n\n.\n\n215\n\nMok�a-dharma\n504\n\nMur;tpaka Upan�ad\n95,102-103\n\nNiirada-paiicariitra\n340\n\nNiiriiyar;tiya\n603\n\nNirukti (Vedic dictionary)\n128-129\n863\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0916": "- .:, -- .;\n• I':\\,.,\n\n_.-,-\\:::� -�-\\ :·;·\n\nf\n\n..,_..._...\n\n, -_•\n\n. , , ;1\n\nr.> ��� -�:r\n\n; -,.:-\n\n--\n\n'\"'>\"*:- 't �\n\nt' �,1-•\n\n:-,•;'\n\ni·l ,\n\n·'\n\ni'\n\n'864;�,\n\nr\n\nBhagavad-gita As It Is\n\nPadma Puriifla\n\n.-:.\n:.:•\n\n297,316,366\n\n:\n\n':\n\nPariisara-smrti\n\n115.\nPauru�a\n\n,, ,.· . �\n\n716\n\n�\n\nSrimad-Bhiigava�am\n\n55, 66, 73-74, 95, 120, 124, 131, 136, 147-148, 166, 172, 189, 204,\n208-209, 233, 260, 262, 273, 297, 301, 322, 327, 350-351, 355-356,\n\n,�\n\n3$9,363,369,390,400,442,4�6,516-517,519,611,634,756\nSvatvata Tantra\n\n'\"'\n\n..,'\n\n367\nSvetiisvatara Upan�ad\n\n94,187,286,372,391,638,642\nTaittiriya Upan�ad\n394,641\nVariiha Purii'[la\n\n504,603\nVediinta-sutra\n\n-�:�_,.�\" .J\"'\n\n289,446,473,712,814,824\n\nV�flU Purii!la\n\n;,'t,\n\nc\n\n93, 170-171,572\n, Yoga-sutra (Patanjali)\n\n'·\n\n&: .\n\n330\n\nf\n'•\n\n'\n·'\n\n;_\n\n-� .\n\n}\n\n'\n\n�\n\ni:,\n\n�\n\n;:;•,\\;,,\n\n,,\n\n'\n\n'I.\"\n\nl\n-�\n\n•'�- •'-'- �--\n\n) �·- J,\n\n. ,:�'\n\n,_\n'·\n\n)\n\\' . J j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0917": "Glossary\nA\nAcarya-a spiritual master who teaches by his own example.\nAcintya- inconceivable.\nAcintya-bhediibheda-tattva-Lord Caitanya's \"simultaneously one and dif­\n\nferent\" doctrine, which establishes the inconceivable simultaneous\nexistence of the Absolute Truth as both personal and impersonal.\nAcyuta-(lit., one who never falls down) infallible, an attribute of Kr�t;J.a's.\nAdhibhiitam-the physical nature.\nAdhidaivatam-the universal form of the Supreme Lord.\nAdhiyajiia-the Supersoul, the plenary expansion of the Lord in the heart\n\nof every living being.\nAdhyiitma-cetasii-one who depends solely on Kr�t;J.a.\n\nAditi-the mother of the demigods.\nAdityas-the demigod sons of Aditi.\nAdvaita-nondual (indicating, when referring to the Lord, that there is no\ndifference between His body and He Himself).\nAdvaitacarya-one of the four principal associates of Lord Caitanya Mahaprabhu.\nAgni-the demigod who controls fire.\nAgnihotra-yajiia-fire sacrifice.\nAhirhsii-nonviolence.\nAjam-unborn.\n\nA karma (na � karma) -action for which one suffers no reaction because it is\n\nperformed in Kr�t;J.a consciousness.\nAnanda- transcendental bliss.\n\nAnanta-the name of the serpent with unlimited heads on which Vi�:pu\nrests.\n\nAnantavijaya-name of King Yudi�thira's conchshell.\nArtu-iitmii-the minute spirit soul, who is part and parcel of Kr�:pa.\n\nApiina-viiyu-one of the internal bodily airs which is controlled by the\na�tiinga-yoga system. The apiina-viiyu travels downwards.\nAparii prakrti-the inferior, material nature of the Lord.\n865\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0918": ", ·\n\nBhagavad-gita As It Is\n\n866\n\nApauru�eya-not made by man (that is, revealed by God).\nArcana-the process of Deity worship, or engaging all the senses in the\nservice of the Lord.\nArca-vigraha- the incarnation of the Supreme Lord in a form apparently\nmade of matter to facilitate worship by neophyte devotees.\nAryan-one who knows the value of life and has a civilization based on\nspiritual realization.\nAsiihga-detachment from material consciousness.\nA sat-temporary.\n\n·\n\nA s rama\n\n-\n\no\n\nne of the four spiritual orders of life-brahmacari-asrama, or\n\nstudent life; grhasta-asrama, or married life; vanaprastha-asrama,\nor retired life; and sannyasa-asrama, or the renounced order of life.\nA �tanga-yoga-(a�ta-eight + a hga-part) a mystic yoga system propounded\nby Patafijali in his Yoga-siitras and consisting of eight parts-yama,\nniyama, asana, prar-ayama, pratyiihiira, dhiirar-ii, dhyiina and samiidhi.\nA su ra (a not + su ra-godly)\n-\n\n-\n\ndemon, cine who does not follow the prin­\n\nciples of scripture.\nAsurarh bhiivam asrita- persons who are openly atheistic.\nAtmii-the self (refers sometimes to the body, sometimes to the soul, and\nsometimes to the senses).\nAvatiira-(lit., one who descends) an incarnation of the Lord who descends\nfrom the spiritual sky to the material universe with a particular\n\nmission described in scriptures.\n\nA vidyii-(a-non + vidya-knowledge) nescience, ignorance.\nA vyak ta-unmanifested.\n\nB\nBhaga viin - (bhaga-opulence + van-possessing) the possessor of all opu­\n\nlences, which are generally six-wealth, strength, fame, beauty,\nknowledge and renunciation; an epithet of the Supreme Person.\n\nBhakta-a devotee, or one who practices devotion (bhakti).\n\nBhakti-love of God; purified service of the senses of the Lord by one's\nown senses.\n\nBhaktisiddhanta Sarasvati Gosvami Maharaja Prabhupada-the spiritual\nmaster of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.\nBhaktivinode Thakur-the grand-spiritual master of His Divine Grace A.C.\nBhaktivedanta Swami Prabhupada.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0919": "Glossary\nBhakti-yoga-the\n\n867\n\nsystem of cultivation of bhakti, or pure devotion­\n\nal service, which is untinged by sense gratification or philosophical\nspeculation.\nBhava-the preliminary stage of transcendental love of Godhead.\nBruma-one of the five PaQ.gava brothers.\nBhi�ma-a great devotee and senior family member of the Kuru dynasty.\nBrahma-the first created living being. '\nBrahma-bhiita-state of being freed from material contamination. One in\nthis state is characterized by transcendental happiness, and he\nengages in the service of the Supreme Lord.\nBrahmacari-celibate student under the care of a bona fide spiritual master.\nBrahmacarya-the vow of strict abstinence from sex indulgence.\n\nBrahma-jijfiasa\n\n-\n\nspiritual inquiry into one's own identity.\n\nB rahmajyoti-(b rahma-spiritual + jyoti-light) the impersonal effulgence\nemanating from the body of Kr�qa.\nBrahmaloka-the abode of Lord Brahma.\n\nBrahman -(1 )the infinitesimal spiritual soul; (2)the all-pervading impersonal\naspect of Kr�qa; (3)the Supreme Personality of Godhead; (4)the\ntotal material substance.\n\nBrahma!la-the intelligent class of men, according to the system of social\nand spiritual orders.\nBrahma-sarhhita-a very ancient Sanskrit scripture of the prayers of Brahma\nto Govinda,\n\nrecovered from a temple in South India by Lord\n\nCaitanya.\nBrahma-siitra-see Vedanta-siitra.\nBuddhi-yoga-(buddhi\n\n-\n\nintelligence + yoga-mystic elevation) the practice\n\nof devotional service. Action in Kr�qa consciousness is buddhi-yoga,\nfor that is the highest intelligence.\n\nc\nCaitanya- caritamrta\n\n.:...\n\nthe authoritative scripture by Kr�qadasa Kaviraja\n\nwhich describes Lord Caitanya's teachings and pastimes.\nCaitanya Mahaprabhu-an incarnation of Kr�qa Himself who appeared in\nthe 15th Century at Navadvipa in Bengal. He was the inaugurator\nof the congregational chanting of the maha-mantra, Hare Kr!IIJ.a,\nand His life was the most perfect example of the practice of the\nteachings of Bhagavad-gita.\nCa!!-�iilas-dog-eaters, the lowest class of human beings.\nCandra-the demigod who rules the moon.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0920": "868\n\nBhagavad-gitii As It Is\n\nCandraloka-the moon.\nCaturmasya-a vow of austerity accepted for four months during the year.\nCiti-sakti-(citi-knowledge + sakti-potency) internal or\n\nenlightening\n\npotency of the Lord.\n\nD\nDasendriya-the ten sense organs: ear, eye, tongue, nose, skin, hands,\nlegs, speech, anus and genitals.\nDeva-a demigod or godly person.\nDevakl-the mother of Lord Kr�qa. When Kr�qa appears in the material\nworld, He first sends some of His devotees to act as His father,\nmother, etc.\nDevaki-nandana-(Devaki-Kr�qa's mother+ nandana-joy) Kr�qa, the joy\nof Devakl.\nDharma-the capacity to render service, which is the essential quality of a\nliving being.\nDharmak�etra-a holy place of pilgrimage.\nDhira-one who is undisturbed by the material energy.\nDhr�tadyumna-the son of Drupada who arranged the military phalanx of\nthe Pal)«;lavas on the Battlefield of Kuruk�etra.\nDhrtara�tra-the\n\nfather of the Kurus. Bhagavad-gitii was related to\n\nDhrtara�tra by his secretary as it was being spoken on the Battlefield of Kuruk�etra.\nDraupadi- daughter of King Drupada and wife of the Pal)«;lavas.\nDroJ)iicarya-the military teacher of Arjuna and the other Pal)«;lavas and\nthe\n\ncommander-in-chief of the Kurus on the\n\nBattlefield of\n\nKuruk�etra.\nDrupada-a warrior for the Pal) «;lavas on the Battlefield of Kuruk�etra.\nHis daughter Draupadi was the wife of the Pal)«;lavas, and his son\nDhr�tadyumna arranged their military phalanx.\nDuryodhana-the chief of the evil-minded sons of Dhrtara�tra. It was for\nthe sake of establishing Duryodhana as king of the world that the\nKurus fought the Battle of Kuruk�etra.\nDu§krtarri-miscreants who do not surrender to Kr�qa.\nDvapara-yuga -the third age of the cycle of a mahii-yuga. It lasts more\nthan 4,320,000 years.\n\nE\nEkiida.Si-a special day for increased remembrance of Kr�qa which devotees\nobserve twice a month by fasting and hearing and chanting the\nglories of the Lord.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0921": "Glossary\n\n869\n\nG\nGandharvas-the celestial singers of the heavenly planets.\n\nGal).�.iva-the name of Arjuna's bow.\n\nGanges-the sacred river which runs throughout the entire universe, beginning from the lotus feet of Vi�l).u. One is recommended to bathe in\nthe Ganges for purification.\n\nGarbhodakasayi Vi�l).u-the Vi�l).U expansion of the Supreme Lord who\nenters each universe to create diversity.\n\nGarw;la-a giant eagle who acts as the carrier of Lord Vi�J).U.\n\nGiiyatri-a transcendental vibration chanted by the duly qualified twiceborn classes for spiritual realization.\n\nGodiisa-servant of the senses.\n\nGoloka-a name of the planet of Kr�l).a.\n\nGosviimi-(go-senses + sviimi-master) master of the senses.\n\nGovinda-name of Kr�J).a. \"One who gives pleasure to the land, the cows\nand the senses.\"\n\nGrhastha-householder stage of life. One who lives in God conscious married life and raises a family in Kr�l).a consciousness.\n\nGu[la-a material quality, of which there are three-ignorance, passion and\ngoodness.\n\nGu[liivatiiras-the three incarnations who control the three modes of\nmaterial nature. Brahma controls passion, Vi�l).u goodness, and\nSiva ignorance.\n\nGuru -spiritual master.\n\nH\nHanuman-the famous monkey devotee who served the Supreme Lord in\nHis incarnation as Lord Ramacandra and assisted Him in defeating\n\nthe demon Raval).a.\nHare Kr�l).a, Hare Kr�l).a, Kr�l).a Kr�l).a, Hare Hare/Hare Rama, Hare Rama,\n\nRama Rama, Hare Hare-the mahii-mantra, or great chant for deliverance. KrHw and Riima are names of the Lord , and Hare ad-\n\ndresses the energy of the Lord. These names have been particularly\nrecommended for chanting in this age.\n\nHaridasa Thakur-a great devotee recommended by Lord Caitanya as\n\n,.\n\nI\n\nniimiiciirya (teacher of chanting of the holy name).\n\nHatha-yoga-a system of bodily exercises to help control the senses.\n\nHiral).yakasipu-a great atheist killed by Kr�l).a in His incarnation as\n\nNrsimhadeva. Hiral).yakasipu's son was the great devotee Prahlada\nMaharaja.\n\n:l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0922": "Bhagavad-gita As It Is\n\n870\n\nHr�Ikesa-a name of Kr�1;1a, the master of all senses.\n\nI\nIk�vaku-a son of Manu who received the knowledge of Bhagavad-gita in\nthe past.\n\nIndra-the King of the heavenly planets.\nlndraloka-the planet where Lord lndra resides.\n1s avasya-(iSa-the Lord+ vasya-control) the concept that everything is\nowned and controlled by the Lord and should be used in His ser­\n\nvice.\n\nIsvara-a controller. Kr�1;1a is paramesvara, the supreme controller.\n\nJ\nJanaka-a great self-realized king and father-in-law of Lord Ramacandra.\n]apa-soft chanting of the holy names of God performed with the aid of\n108 prayer beads.\n\n!iva (jzvatma)-the soul or atomic living entity.\n]Iiana-knowledge. Material jnana does not go beyond the material body.\nTranscendental jnana discriminates between matter and spirit.\nPerfect jnana is knowledge of the body, the soul and the Supreme\nLord.\n\n]nana-ka1J{la-the division of the Vedas which deals with empirical speculation in pursuit of truth.\n]nana-yoga-the predominantly empirical process of linking with the\nSupreme, which is executed when one is still attached to mental\n\nspeculation.\n\n]nan\"i-one who is engaged in the cultivation of knowledge (especially by\nphilosophical speculation). Upon attaining perfection, a jnanz surrenders to Kr�va.\n\nK\nKaivalyam-the state of realization of one's constitutional position as part\nand parcel of the Supreme Lord, which is preliminary to manifestation of activities on the platform of devotional service.\nKala-eternal time.\nKali-a demigoddess to whom worshipers may offer meat.\nKali-yuga-the age of quarrel, the fourth and last age in the cycle of a\nmaha-yuga. This is the age in which we are now living. It lasts\n432,000 years, of which 5,000 years have already passed.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0923": "Glossary\n\n871\n\nKalpa-a day in the time calculation of Lord Brahmii\nKamsa-Kr�l).a's uncle, who was always trying to kill Him.\n\nKapila-an incarnation of Kr�Qa who appeared in Satya-yuga as the son of\nDevahiiti and Kardama Muni and expounded the devotional\nSiinkhya philosophy. (There is also an atheist named Kapila, but\nhe is not an incarnation of the Lord.)\n\nKaral).odakasayi Vi�l}u (Maha-Vi�l}u)-the Vi�l}u expansion of Lord Kr�l}a\nfrom whom all the material universes emanate.\n\nKarma-(!) material action performed according to scriptural regulations;\n(2) action pertaining to the development of the material body;\n\n(3) any material action which will incur a subsequent reaction;\n(4) the material reaction one incurs due to fruitive activities.\nKarma-kiir-fla-the division of the Vedas which deals with fruitive activities\nperformed for the purpose of gradual purification of the grossly\nentangled materialist.\nKarma-yoga-(!) action in devotional service; (2) action performed by one\nwho knows that the goal of life is Kr�I}a but who is addicted to the\nfruits of his activities.\nKar!la-son of Kunti and half brother of Arjuna. He fought against the\nPa!l�avas on the Battlefield of Kuruk�etra.\nKaunteya-the son of Kunti (Arjuna).\nKirtana-glorification of the Supreme Lord.\nKrpar-a-one who is miserly and does not make use of valuable assets;\nspecifically, one who wastes his life by not striving for spiritual\nrealization.\nKf�I}a-the original name of the Supreme Lord in His original transcendental form; the Supreme Personality of Godhead, speaker of\nBhagavad-gita.\nKr�IJ.adasa Kaviraja Gosvam1-the author of Caitanya-caritiimrta.\nKnr.w-karma-doing all work for the sake of Kr�l)a.\nKf�l)aloka-the planet in the spiritual world where Kr�I}a resides.\nK§ara-perishable.\nK§atriya-the administrative or protective occupation according to the\nsystem of four social and spiritual orders.\nK§etra-field of activities, the body of the conditioned soul.\nK§etrajfia-(k�etra-field or body+ jiia-knowing) one who is conscious of\nthe body. Both the soul and the Supersoul are k§etrajfia, for the\nindividual soul is conscious of his own particular body and the\nSupersoul is conscious of the bodies of all living beings.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0924": "Bhagavad-gita As It Is\n\n872\n\n�irodakasayi Vi�pu-the Vi�pu expansion of the Supreme Lord who\nenters within each atom and between each atom of the universe\nand enters the heart of every living entity. He is also called the\nSupersoul.\nKumaras-four great impersonalist sages, sons of Lord Brahma, who\nbecame great devotees of the Lord and great authorities on\ndevotional service.\nKumbhaka-yoga-complete stoppage of the air currents within the body\nas part of the eightfold mystic process.\nKunti- Prtha, the mother of Arjuna and aunt of Lord Kr�Qa.\nKuruk�etra-name of a place of pilgrimage held sacred since ancient\ntimes. It is located near modern New Delhi, India.\nKurus-all of the descendants of King Kuru, but specifically the 100\nsons of Dhrtara�tra. The Pat;u,lavas were also descendants of King\nKuru, but Dhftara�tra wished to exclude them from the family\ntradition.\nKuvera-the treasurer of the demigods.\n\n·\n\nL\nLak�mi-the goddess of fortune, consort of the Supreme Lord.\nLila-pastime.\nLilavatiiras-innumerable incarnations, like Matsya, Kiirma, Rama and\nNrsimha, who descend to display the spiritual pastimes of the\nPersonality of Godhead in the material world.\nLoka-planet.\nLokiiyatikas-a class of philosophers, akin to the Buddhists, who existed\nwhen Lord Kr�1,1a spoke Bhagavad-gita and who accept that life is\na product of a mature combination of material elements.\n\nM\nMadhusiidana- a name of Kr�Qa, \"killer of the Madhu demon.\"\nMahiibharata-great epic poem written by Vyasadeva an� describing the\nadventures\n\nof the PaJ;u;lavas. Bhagavad-gita is included within\n\nMahabharata.\nMahiibhiita-(mahii-great + bhiita-element) the five great material elements: earth, water, fire, air and ether.\nMaha-mantra-the great chanting for deliverance: Hare Kf�Qa, Hare Kr�Qa,\nKrgta Kr�t;ta, Hare Hare/Hare Rama, Hare Rama, Rama Rama,\nHare Hare.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0925": "Glossary\n\n873\n\nMahii.tmii.-a great soul, one who factually understands that .Kf�J.la\n\nIS\n\neverything and who therefore surrenders unto Him.\nMahat-tattva-the total material energy.\nMaha-Vi�J).u-See KaraJ.lodakasayi Vi�r;tu.\nMantra-(man-mind + tra-deliverance) a pure sound vibration to deliver\nthe mind from its material inclinations.\nManu-the administrative demigod who is the father of mankind.\nManu-samhitii-the lawbook for mankind which was written by Manu.\nManvantara-avatiiras-the Manu incarnations, fourteen of whom appear in\none day of Brahma.\nMii.yii.-(mii.-not + yii.-this) illusion; an energy of .Kf�J.la's which deludes\nthe living entity into forgetfulness of the Supreme Lord.\nMayavadi-impersonalist or voidist adhering to the belief that ultimately\nGod is formless and without personality.\nMukti-liberation, freedom from material consciousness.\nMukunda-name of Kr�J.la, \"giver of liberation.\"\nMuni-a sage or self-realized soul.\n\nN\nNai�karma-see Akarma.\nNakula-one of the younger brothers of Arjuna.\nNanda Maharaja-Lord Kr�qa's foster father.\nNarada Muni-a great devotee of the Supreme Lord who can travel\nanywhere in the spiritual or material worlds to preach the glories\nof the Lord.\nNariidhama-(lit.,\n\n\"lowest of\n\nmankind\") those who are socially and\n\npolitically developed but have no religious principles.\nNarayar;ta-the four-handed expansion of the Supreme Lord Kr�qa.\nNirguva-(nir-without\n\n+\n\nguva-quality) not possessing attributes (when\n\napplied to God, refers to the appearance of material attributes).\nNirmama-consciousness that nothing belongs to oneself.\nNirviiva-the end of the process of materialistic life.\nNitya-baddha-eternally conditioned.\nNrsimha-an incarnation of Lord Kr�qa in the form of half-lion, half-man.\n\n0\nomkiira-om,\n\nthe transcendental syllable which represents Kr�qa and\n\nwhich is vibrated by transcendentalists for attainJ).lent of the\nSupreme when undertaking sacrifices, charities and penances.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0926": "Bhagavad-gita As It Is\n\n874\n\nthe three transcendental syllables used by brahma'{las for\nsatisfaction of the Supreme when chanting Vedic hymns or\noffering sacrifice. They indicate the Supreme Absolute Truth, the\nPersonality of Godhead.\n\nom tat sat\n\n-\n\np\nPaiicajanya-the conchshell of Lord Kr�l)a.\nParica-mahabhuta-the five gross elements: earth, water, fire, air and ether.\nPiiJ;H;lavas-the five sons of King PaJ;u;lu: Yudhi�thira, Arjuna, Bhima,\nN akula and Sahadeva.\nPal).l)u-a younger brother of Dhrtara�tra's who died early, leaving his\nfive young sons, the Pal).�avas, under the care of Dhrtar�tra.\nParag-atma-the soul, when attached to sense enjoyment.\nParamahamsa-the topmost class of God realized devotees.\n\nParamatma-the Supersoul, the localized aspect of the Supreme Lord\nwithin the heart of all living entities.\nParam Brahman-the Supreme Brahman, the Personality of Godhead; Sri\nKr�l)a.\nParam dhiima- the eternal planets of the spiritual world.\nParampa ra- the disciplic succession through which spiritual knowledge is\ntransmitted.\nParantapal;l-a name of Arjuna, \"chastiser of the enemies.\"\nParii-prakrti-the superior, spiritual energy or nature of the Lord.\nParasara Muni-a great sage, the father of Vyasadeva.\nParasurama-an incarnation of Lord Kr�l)a who appeared in ancient times\nto overthrow the warrior class when they had become degraded.\nPartha-sarathi-Kr�l)a, the chariot driver of Arjuna (Partha ).\nPii� a rufi:._ an atheist who thinks God and the demigods to be on the same\nlevel.\nPat.aiijali-a great authority on the a�tiinga-yoga system and author of the\n.\n\nYoga-siitra.\nPavitram- pure.\n\nPitJ;loka-the planet of the departed forefathers.\nPrajapati-(1) a progenitor of living entities; (2) Lord Brahma.\nPrahlada Maharaja-a great devotee of Lord Kr�l)a who was persecuted by\nhis atheistic father but was always protected by the Lord.\nPrakrti-nature (lit., that which is predominated). There are two prakrtisaparii-prakrti, the material nature, and parii.-prakrti, the spiritual\nnature (living entities)-which are both predominated over by the\nSupreme Personality of Godhead.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0927": "Glossary\n\n875\n\n.Prar.a-the life air.\n\nPraniiva omkiira-see Omkiira.\n\nPriir.iiyiima-control of the breathing process (one of the eight parts of the\na�tiinga-yoga system).\n\nPrasiidam-food offered to Kr�qa, which becomes spiritual when offered\nand which can purify the living entity.\n\nPratyag-iitmii- the soul, when purified of material attachment.\n\nPratyiihiira-withdrawal from sensual activities (one of the eight parts of\nthe a�tiinga-yoga system).\n\nPremii-real love of God, the highest perfectional stage of life.\n\nPrtha-the wife of King Parp,lu, mother of the PiiQ.c;lavas and aunt of Lord\nKr�:qa.\n\n.ffiraka-the stage of equilibrium attained by offering the inhaled breath\ninto the exhaled breath.\n\nPuriir.as-the eighteen very old books which are histories of this and other\nplanets .\n\n.PUrr-am-complete.\n\nPuru�am-supreme enjoyer.\n\nPurn�iivatiiras-the primary Vi�Q..U expansions of Kr�:qa who are involved in\nthe creation, maintenance and destruction of the material universe.\n\nR\nRajo-gzu;w-the mode of passion of material nature.\n\nRama-(1) name of the Absolute Truth as the source of unlimited pleasure\n\nfor transcendentalists; (2) incarnation of the Supreme Lord as a\n\nperfect king (Lord Ramacandra).\n\nRasa-relationship between the Lord and the living entities. They are of\nfive principal varieties-neutral relationship (santa-rasa), relation­\n\nship\n\nas\n\nservant\n\n(diisya-rasa),\n\nas\n\nfriend\n\n(siikhya-rasa),\n\n(viitsalya-rasa) and conjugal lover (miidhurya-rasa).\n\nparent\n\nRavru;ta-a powerful demon who wanted to build a staircase to heaven but\n\nwas killed by Kr�qa in His incarnation as Lord Ramacandra.\nRecaka-the state of equilibrium attained by offering the exhaled breath\ninto the inhaled breath.\n\nRiipa Gosvami-chief of the six great spiritual masters of Vrndavana who\nwere authorized by Lord Caitanya Mahaprabhu to establish and\ndistribute the philosophy of Kp�qa consciousness.\n\ns\nSabda-brahma-the injunctions of the Vedas and Upan�ads.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0928": "Bhagavad-gita As It Is\n\n876\n\nSac-cid-iinanda vigraha- (sa t- eternal existence+ cit-knowledge + iinanda­\n\nbliss; vigraha-form) the eternal form of the Supreme Lord, which\n\nis full of bliss and knowledge; or, the eternal transcendental form\n\nof the living entity.\n\nSiidhaka-one who is a suitable candidate for liberation.\n\nSiidhu-holy man, devotee.\n\nSagu!la-possessing attributes (when applied to God, refers to spiritual\nqualities).\n\nSahadeva-one of the younger brothers of Arjuna.\n\nSamiidhi-trance, absorption in consciousness of God.\n\nSamiina-viiyu-the internal bodily air which adjusts equilibrium. It is one\n\nof the five bodily airs controlled by the breathing exercises of the\n\n�tiinga-yoga system.\nSanatana-eternal.\n\nSanatana-dhama-the eternal abode, the Vaiku!ltha planets in the spiritual\nsky.\n\nSanatana-dharma-the eternal religion of the living being-to render service\nto the Supreme Lord.\n\nSanatana Gosvaml-one of the six great spiritual masters of Vrndavana\n\nwho were authorized by Lord Caitanya Mahaprabhu to establish\n\nand distribute the p}:lilosophy of Kr��a consciousness.\n\nSanatana-yoga-eternal activities performed by the living entity.\nSaiijaya-the\n\nsecretary\n\nof\n\nDhftara�tra who related\n\nBhagavad-gita to\n\nDhrtara9tra as it was being spoken on the Battlefield of Kuruk9etra.\n\nSankaracarya-an incarnation of Lord Siva who appeared in the Eighth\nCentury to propagate an impersonalist philosophy with the aim of\n\nerasing Buddhism from India and reestablishing the authority of\n\nVedas.\nSankhya-(1) the devotional yoga process described by Lord Kapila in\nSnmad-Bhagavatam; (2) analytical understanding of the body and\nthe\n\nthe soul.\n\nSankirtana-yajfia-the sacrifice prescribed for the age of Kali; that is,\n\ncongregational chanting of the name, fame and pastimes of the\nSupreme Personality of Godhead.\n\nSannyasa-the renounced order of life, which is free from family relationships and in which all activities are completely dedicated to Kr�IJ.a.\n\nSarasvat!-the demigoddess in charge of learning.\n\nSastra-revealed scripture.\n\nSattva-the mode of goodness of material nature.\n\n'\n\n..\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0929": "'.\n\nGlossary\n\n877\n\nSatya-yuga-the first of the four ages of a maha-yuga. Satya-yuga is\n\ncharacterized by virtue, wisdom and religion, and it lasts l, 728,000\nyears.\n\nSita-the wife of Lord Ramacandra, an incarnation of Kr�IJ.a.\n\nSiva-the personality in charge of the mode of ignorance and the destruction of the material universe.\n\nSmarartam-constant thinking of Kr�IJ.a (one of the nine methods of\ndevotional service).\n\nSmrti-scriptures compiled by living entities under transcendental direction.\n\nSoma-rasa-a heavenly beverage available on the moon.\n\nSravartam-hearing from an authorized source. (This is the chief ofthe nine\nmethods of devotional service).\n\nSrimad-Bhagavatam-the scripture composed by Vyasadeva to describe\nand explain Kr�IJ.a's pastimes.\n\nSruti-scriptures received directly from God.\n\nSthita-dhira-muni-(sthita-steady + dhi:ra-undisturbed + muni-sage) one\nwho is always fixed in Kr�IJ.a consciousness and as a result is undisturbed by material nature.\n\nSudra-the laborer class of men, according to the system of four social\norders and four spiritual orders of life.\n\nSukadeva Gosvami-great devotee who recited the Srimad-Bhiigavatam to\nKing Parik�it during the last seven days of the King's life.\n\nSukham-happiness or pleasure.\n\nSukrtina-pious persons who obey the rules of scripture and are devoted\nto the Supreme Lord.\n\nSurabhi-the cows in Kr�Qaloka. They can give unlimited milk.\nSiiryaloka-the sun planet.\n\nSvadharmas-specific duties of a particular body performed in accordance\nwith religious principles in order to achieve liberation.\n\nSvami-one who can control his mind and senses.\n\nSvargaloka-the heavenly planets or abodes of the demigods.\n\nSvarupa-(sva-own + rupa-form) the living entity's eternal relationship of\nservic� to the Lord, the real form of the soul.\n\nSvampa-siddhi-perfection of one's constitutional position.\nSyamasundara-(syama-black\n\n+\n\nsundara-very beautiful) a name of the\n\noriginal form of Lord Kr�IJ.a.\n\nT\nTamo-gurta-the mode of ignorance of material nature.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0930": "t\n\nBhagavad-gita As It Is\n\n878\n\nTapasya-voluntary acceptance of some material trouble for progress in\nspiritual life.\n\nTattvavit-one who knows the Absolute Truth in His three different\nfeatures.\n\nTreta-yuga-the second age in the cycle of a mahii-yuga. It lasts for 864,000\nyears.\n\nTulasi-a great devotee in the form of a plant. This plant is very dear to the\nLord, and its leaves are always offered to His lotus feet.\n\nTyiiga-renunciation of activities performed with material consciousness.\n\nu\nUccai};lsrava-a horse born from nectar and considered to be a representative of Kr�qa.\n\nUdiina-viiyu-bodily air which moves upwards and which is controlled by\nthe breathing exercises of the a�tiinga-yoga system.\nUpani�ads-the philosophical portions of the Vedas, as lsa Upan�ad, Kena\nUpani�ad, etc. They are 108 in number.\n\nv\nVaibhii�ikas-a class of philosophers, akin to the Buddhists, who existed\nwhen Lord Kr�qa spoke Bhagavad-gitii and who accept that life is\n\na product of a mature combination of material elements.\n\nVaikm;tthas-(lit., without anxiety) the eternal planets of the spiritual sky.\nVairii.gya-detachment from matter and engagement of the mind in spirit.\n\nVai��ava-a devotee of the Supreme Lord Vi��u, or Kr�qa.\n\nVaisya-the class of men involved in business and farming, according to\nthe system of four social orders and four spiritual orders.\n\nViinaprastha-retired life, in which one quits home and travels from holy\nplace to holy place in preparation for the renounced order of life.\n\nVaraha-the incarnation of Lord Kr�qa as a gigantic boar.\nVasudeva-the father of Lord Krsna.\n\nVasudeva-(!) Lord Kr�qa, \"th� 'son of Vasudeva\"; (2) the state of pure\ngoodness, which transcends the material modes of nature and in\n\nwhich one can understand the Supreme Lord.\n\nVediinta-sutra (Brahma-sutra)- the\n\nphilosophical\n\ntreatise\n\nVyasadeva to give the conclusion of all the Vedas.\n\nwritten\n\nby\n\nVedas- the four Vedic scriptures (J!.g, Yajur, Siima and Atharva- Vedas)\nand their supplements, the Purii�as, Mahiibhiirata, Vediinta-sutra,\netc.\n\nVibhu-iitmii-the Supersoul.\n\n•\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0931": "Glossary\n\n879\n\nVibhuti-opulence by which Kr�qa controls the entire material manifestation.\n\nVidya-knowledge.\n\nVijrianam-specific knowledge of spirit soul, his constitutional position\nand his relationship with the Supreme Soul.\n\nVikarma-unauthorized or sinful work, performed against the injunctions\nof revealed scriptures.\n\nVirata-rii:pa-see Visva-rupa.\n\nVigm-the all-pervading Personality of Godhead (a plenary expansion of\nKr�qa) who enters into the material universe before creation.\n\nVi�pu-tattva-innumerable primary or Vi�J;J.U expansions of Kr�IJ.a.\n\nVisvakosa-an ancient Sanskrit dictionary.\n\nVisva-rupa (virata-ropa)-the universal form of Lord Kr�qa, as described in\nthe Eleventh Chapter of Bhagavad-gita.\n\nVivasvan-the name of the present sun-god, to whom Bhagavad-gita was\ninstructed at least 120,400,000 years ago.\n\nVrndavana-the site of Kr�J;J.a's transcendental village pastimes, exhibited\nwhen He was present on earth about 5,000 years ago.\n\nVyana-vayu-one of the internal bodily airs which is controlled by the\na�tanga-yoga system. The vyana-vayu acts to shrink and expand.\n\nVyasadeva-the greatest philosopher of ancient times. He was an incarna­\n\ntion of Vi�J;J.U empowered for literary activities, and he compiled\nthe Vedas, Purapas, Mahabharata, Vedanta-sutra, etc.\n\ny\nYajria-sacrifice.\n\nYajnesvara-an epithet of Kr�J;J.a, \"Lord of sacrifice.\"\n\nYamaraja-the demigod who punishes sinful living entities after their\ndeaths.\n\nYamunacarya-a great spiritual master in the Sn-sampradaya, one of the\nimportant disciplic lines.\n\nYasoda-Lord Kr�J;J.a's foster mother.\n\nYasoda-nandana-the child of Y asoda, Kr�J;J.a.\n\nYoga-linking of the consciousness of the infinitesimal living entity with\nthe supreme living entity, Kr�J;J.a.\n\nYoga-maya-the internal potency of the Lord, which hides Him from\nnondevotees.\n\nYogarii:pha-the highest stage of yoga.\n\nYogaruruk�a,...the beginning stage of yoga.\n\nYogesvara-name of Kr�J;J.a, \"the master of all mystic power.\"\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0932": "\"'..:'\n.,\n\n·--�\"'�; _,,- � -· .:''\n....\n\n,.\n\n;··\n;.; ,.\n\n·.·;···\\ . .\n\n·¥..-' .·•·.\n\n�\n\n\"\n\n' '\n\nI\n\n'\n\n' \"\n\n.880\n\n-� :�\n\nBhagavad-gita As It Is\n\nYudhi�thira-the eldest·of the five PaQ4ava brothers.\n\nr;-� . , '\n\nYuga-one of the four ages of the universe, which differ in length and\n\n.\\\n\nwhich rotate like calendar months. See also Satya-yuga, Treta�yuga,\n.\nDvapara-yuga and Kall-yuga.\n\n:.\ny,\n\n!-I\n\nYugavataras-the incarnations' of the Lord who appear for each of the four\n\n:lty�\n\n�� -�\n\n(�-\n\n·\n\ndifferent millenniums to prescribe the appropriate form of spiritual\nrealization f9r that age.\n\nf·;:l.' '\n'\n\n.:�\n\n. ...�-;.,.:.-- ��-_. }- ...;\n\n�·>��.�-}; 3..\":? :-��-\n\n·\n\n�,?;�� ��·:����:_�t-� L� ��:_,\n\n.. .\n\n_1{�-�:::� ·���?�i�.}-c:�1: ��i\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0933": "Sanskrit Pronunciation Guide\n\nVowels\n\nala alTa\n\n�l\n\nj:1 �u �u �r �f\n� e � ai al\\- o alf au\n\nl:i\n\n.:. m (anusviira)\n\n: 1;t (visarga)\n\nConsonants\n\nGutturals:\n\nCfi ka\n\n�kha\n\niJ ga\n\n'61 gha\n\n�na\n\nPalatals:\n\n�ca\n\n�cha\n\n�ja\n\n�jha\n\n5J iia\n\nCerebrals:\n\nG ta\n\n?;tha\n\n;g' pa\n\nG9.ha\n\nU(Q.a\n\nDentals:\n\na ta\n\n�tha\n\n� da\n\n�dha\n\n;=[na\n\nLabials:\n\nqpa\n\n'fipha\n\ni(ba\n\nl{bha\n\n� rna\n\nSemivowels:\n\n�ya\n\n{ra\n\n�la\n\nqva\n\nSibilants:\n\n�sa\n\nq-�a\n\n{=I' sa\n\nAspirate:\n\n�ha\n\nS\n\n=\n\n,\n\n(avagraha) -the apostrophe\n\nThe vowels above should be pronounced as follows:\na\n\na\n\n-\n\n-\n\nlike the a in organ or the u in but\nlike the ii in far but held twice as long as a.\n881\n\n'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0934": "882\n\nBhagavad-giti As It Is\n\n- like the i in pin.\n- like the iin pique but held twice as long as i.\nu - like the u in push.\nu - like the il in rule but held twice as long as u.\nr - like the ri in Rita (but more like French ru).\nr - same as ri but held twice as long.\n� - like lree (lruu).\ne - like the e in they.\nai - like the ai in aisle.\no - like the o in go.\nau - like the ow in how.\nril (anusvara) - a resonant nasal lik e then in the French word bon.\n\ni\n\n:p (visarga)\n\n-\n\na final h-sound:· ap is pronounced like aha; ip like i hi.\n\nThe consonants are pronounced as follows:\nk - as in kite\nkh- as in Eckhart\ng - as in give\ngh- as in dig-hard\nri - as in sin g\n\nch- as in staunch-heart\njh - as in hedgehog\nt - as in tub\n\\1 - as rna (prepare to say\nthe r and say na ) .\n\nc - as in chair\n- as in joy\nii - as in canyon\nth - as in light-heart\n\nj\n\n9Jta· as in red-hot\n9 - as in dove\n\nCerebrals are pronounced with tongue to roof of mouth, but the following\ndentals are pronounced with tongue against teeth:\nt - as in tub but with tongue against teeth.\nth - as in light-heart but tongue against teeth.\nd - as in dove but tongue against teeth.\ndh- as in red-hot but with tongue against teeth.\n\nn - as in nut but with tongue in between teeth�\np - as in pine\nph- as in up-hill (not f)\nb - as in bird\nbh- as in rub-hard\nm - as in mother\ny - as in yes\nr - as in run\nl - as in light\nv - as in vine.\ns - as in sun\ns (palatal)- as in the sin the German word sprechen\n\n�(cerebral)- as the sh in shine\nh -as in home\nThere is no strong accentuation of syllables in Sanskrit, only a flowing\nof short and long (twice as long as the short) syllables.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0935": "Index of Sanskrit Verses\nThis index constitutes a complete listing of the first and third lines of each of the Sanskrit verses of\n\nBhagavad-giUl, arranged in English alphabetical order. In the first column the Sanskrit transliteration is\ngiven, and in the second and third column� respectively the chapter·verse references and page number for\neach verse are to be found.\n\nA\n2.14\n3.16\n\n90\n180\n\n300\n808\n417\n\nagamtipt'lyino'nityti�\naghtiyur indriytirilma�\nagnir jyotir aha� iukla�\naham tidir hi devilnilm\naham tidil ca madhyam ca\n\n8.24\n10.2\n10.20\n\n434\n492\n518\n\n8.16\n\n605\n344\n606\n224\n426\n\naham lltmt'l gurJiikeia\naham evilk1ay� killa�\nahani hi sarva-yaji'lilnilm\naham kratur aham yaji'la�\naham krtsnasya jagata�\n\n10.20\n10.33\n9.24\n9.16\n7.6\n\n518\n529\n475\n467\n370\n\nt'lcaraty iltmana� lrey�\nticilrya� pitara� putril�\nilcilryam upasangamya\nticaryan matuliln bhriitfn\niicaryopasanam iaucam\n\n16.22\n1.33\n1.2\n1.26\n13.8\n\n745\n58\n33\n52\n628\n\naham sarvasya prabhava�\naham tvilm sarva-pilpebhya�\naham vaiivilnaro bhiltvil\nahankara itiyam me\nahankiiram balam darpam\n\n10.8\n18.66\n15.14\n7.4\n16.18\n\n502\n834\n711\n366\n741\n\nacchedyo'yam adiihyo'yam\nadeAa-kiile yad diinam\nadharmiibhibhaviit kT§I}a\nadharmam dharmam iti ya\nadhai ca mulilny anusantatiini\n\n2.24 104\n17.22 771\n1.40\n64\n18.32 805\n15.2\n695\n\nahahkiiram balam darpam\nahankara-vimurJhatmii\niihiirii rajasasye1tiif!\nahiiras tv api sarvasya\nahimsa samata tu1ti/l\n\n18.53 820\n3.27 192\n17.9\n759\n17.7\n758\n10.5\n496\n\nadhai cordhvam prasrtas tasya sakhii�\nadhibhiltarh ca kirh proktam\nadhibhiltarh k1aro bhiiva�\nadhi§thtinarh tathti karta\nadhi§thiiya manas cii,yam\n\n15.2\n8.1\n8.4\n18.14\n\n695\n409\n413\n790\n\n16. 2\n\n15.9\n\n705\n\nahimsa satyam akrodha�\naho bata mahat-papam\niihus tvam naya� sarve\nairilvatarh gajendrii pam\najanata mahimanarh tavedam\n\n721\n68\n10.13 509\n10.27 524\n11.41 572\n\nadhi-yajii� katharh ko'tra\nadhiyaji!o'ham eviitra\nadhyatma-jiiana-nityatvam\nadhyatma-vidya vidyiinam\nadhye1yate ca ya imam\n\n8.2\n8.4\n13.12\n10.32\n18.70\n\n410\n413\n628\n528\n839\n\naji!anarh cabhijatasya\naji!anenavrtarh ji!iinam\najiias cairaddadhiinas ca\najo nitya� sasvato'yarh purapa�\najo 'pi sann avyayatmii\n\n16.4\n5.15\n4.40\n2.20\n4 .6\n\n728\n287\n265\n\niiflhyo'bhijanaviin asmi\niidityaniim aharh vi§pu�\nadnta-purvarh hnito'smi dr1tva\nadve1ta sarva-bhiltanam\niidy-antavanta� kaunteya\n\n16.15\n10.21\n11.45\n12.13\n\n737\n519\n576\n610\n296\n\n4.17\n11.31\n2.34\n8.3\n10.33\n\n240\n562\n116\n411\n\n5.22\n\nakarmalJai ca boddhavyam\nakhyahi me ko bhavan ugra-rilpa�\nakirtirh capi bhiltani\nak1ararh brahma paramarh\nak1arilpam akaro'smi\n\n16.1\n17.12\n\n721\n762\n\n5.26\n18.36\n8.8\n\nabhyilaa-yogena tata�\nabhytiaena tu kaunteya\nabhyilae'py aaamartho'si\nabhyutthiinam adharmasya\ntibrahma-bhuvaniillokii�\n\n12.9\n6.35\n12.10\n4.7\n\nabhayam sattva-samiuddhi{l\nabhuandhtiya tu phalam\nabhito brahma-nirvilpam\nabhytiatid ramate yatra\nabhytiaa-yoga-yuktena\n\n883\n\n1.44\n\n98\n222\n\n529\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0936": "884\n\namanitvam adambhitvam\nami ca tviim dhrtarii§trasya putriif!\nami hi tviim sura-sanghii viSanti\namrtam caiva mrtyus ca\naniidi-madhyiintam ananta-viryam\naniidimat param brahma\naniiditviin nirgup.atviit\nananta devesa jagan-niviisa\nanantas ciismi niigiiniim\nanantavijayam riijii\nananta-viryiimita-vikramas tvam\nananya-cetiifr. satatam\nananyiis cintayanto miim\nananyenaiva yogena\nanapek§a{l sucir dak§afr.\n.,\n\naniirya-ju�tam asvargyam\ntaniisino 'prameyasya\naniisritafi karma-phalam\naniitmanas tu satnttve\naneka-biihudara-vaktra-netram\naneka-citta-vibhriintiifr.\naneka-divyiibharap.am\naneka-janma-samsiddhafr.\nane_ka-vaktra-vayanam\nanena prasav�yadhvam\nanicchann api viir§p.eya\naniketafi sthira-mati{l\nani§tam �tam miSram ca\nanityam asukham lokam\nanniid bhavanti bhUtiini\nanta-kiile ca miim eva\nantavanta ime dehii�\nantavat tu phalam te�iim\nanubandham ksayam himsiim\nanudvega-karam viikyam\nanye ca bahavafl suriifr.\nanye siinkhyena yogena\nanye tv evam ajiinantafr.\napiine juhvati priip.am\naparam bhavato janma\naparaspara-sambhutam\napare niyatiihiiriifr.\napareyam itas tv anyiim\naparyiiptam tad asmakam\napasyad deva-devasya\n\nBhagavad-,gta As It Is\n\n13.8\n\n628\n\n11.26\n\n559\n\n11.21\n\n556\n\n9.19\n\n470\n\n11.19\n\n554\n\n13.13\n\n635\n\n13.32\n\n657\n\n11.37\n\n568\n\n10.29\n\n526\n\n1.16\n\n45\n\n11.40\n\n571\n\n8.14\n\n423\n\n9.22\n\n473\n\n12.6\n\n601\n\n12.16\n\n613\n\n2.2\n\n72\n\n2.18\n\n96\n\n6.1\n\n307\n\n6.6\n\n313\n\n11.16\n\n552\n\n16.16\n\n739\n\n11.10\n\n547\n\n6.45\n\n356\n\n11.10\n\n547\n\n3.10\n\n171\n\n3.36\n\n202\n\n12.19\n\n6i5\n\n18:12\n\n789\n\n9.33\n\n487\n\n3.14\n\n177\n\n8.5\n\n414\n\n2.18\n\n96\n\n7.23\n\n395\n\n18.25\n\n799\n\n17.15\n\n765\n\n1.9\n\n38\n\n13.25\n\n650\n\n13.26\n\n651\n\n4.29\n4.4\n\n253\n218\n\n16.8\n\n732\n\n4.30\n\n253\n\n7.5\n\n368\n\n1.10\n\n39\n\n11.13\n\n549\n\naphaliikiip.k�ibhir yajna{l\naphaliikiip.k§ibhir yuktai{l\naphala-prepsunii karma\napi ced asi piipebhyafr.\napi cet sudur-iiciirafr.\napi trailokya-riijyasya\naprakiiSo'pravrttiS ca\napriipya mam nivartante\napriipya yoga-samsiddhim\naprat�tho mahii-biiho\niipuryamiip.am acala-prat�tham\niirto jijniisur arthiirthi\niiruruk�or muner yogain\nasad ity ucyate piirtha\nasakta-buddhifr. sarvatra\nasaktam sarva-bhrc caiva\nasaktir anabh�vahga{l\nasakto hy iicaran karma\nasammu{lhafr. sa martye�u\nasamiayam mahii-biiho\nasamsayam samagram miim\nasamyatiitmanii yoga[t\niisii-piisa-satair baddhiip\na5iistra-vihitam ghoram\nasatkrtam avajniitam\nasatyam aprat�tham te\nasau mayii hata{l satrup\niiScaryavac cainam anya{l srp.oti\niiScaryavat pasyati kascit enam\nasito devalo vyiisafr.\nasmakam tu viS�tii ye\na5ocyiin anvasocas tvam\na5raddadhiiniifr. puru§ii\nasraddhayii hutam dattam\niisthita[t sa hi yuktiitmii\niisurim yonim iipanniifr.\niiSviisayiimasa ca bhitam enam\na5vatthafr. sarva-vrk¢p.iim\nasvatthiimii vikamas ca\na8vattham enam ;uvirii{lha-mulam\natattviirthavad alpam ca\natha cainam nitya-jiitam\natha cet tvam ahahkiiriit\natha cet tvam imam dharmyam\natha cittam samiidhiitum\n\n.-\n\n17.11\n\n762\n\n17.17\n\n767\n\n18.23\n\n798\n\n4.36\n\n262\n\n9.30\n\n483\n\n1.35\n\n59\n\n14.13\n\n676\n\n9.3\n\n448\n\n6.37\n\n346\n\n6.38\n\n348\n\n2.70\n\n155\n\n7.16\n\n386\n\n6.3\n\n310\n\n17.28\n\n776\n\n18.49\n\n818\n\n13.15\n\n637\n\n13.10\n\n628\n\n3.19\n\n183\n\n10.3\n\n494\n\n6.35\n\n344\n\n7.1\n\n361\n\n6.36\n\n346\n\n16.12\n\n736\n\n17.5\n\n757\n\n17.22\n\n771\n\n16.8\n\n732\n\n16.14\n2.29\n\n737\n110\n\n2.29\n\n110\n\n10.13\n\n509\n\n1.7\n\n37\n\n2.11\n\n85\n\n9.3\n\n448\n\n17.28\n\n776\n\n7.18\n\n389\n\n16.20\n\n743\n\n11.50\n\n583\n\n10.26\n\n523\n\n1.8\n\n37\n\n15.3\n\n697\n\n18.22\n\n797\n\n2.26\n\n106\n\n18.58\n\n827\n\n2.33\n\n116\n\n12.9\n\n605\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0937": "'\n\nIndex of Sanskrit Verses\n\nathaitad apy asakto'si\natha kena prayukto·'yam\nathavii bahunaitena\nathavii yoginiim eva\natha vyavasthitiin dntva\niitmaiva hy iitmano bandhu{J\niitmany eva ca santu§ta{l\niitmany evatmanii tu�ta!J\niitma-sambhiivitii{J stabdhii[J\niitma-samstham mana{J k.rtvii\niitma-samyama-yogagnau\niitmaupamyena saroatra\niitma-vantam na karmiifli\niitma-va8yair vidheyiitmii\nato'smi loke vede ca\natra siirii mahesviisii\natyeti tat saroa� idam viditvii\naviicya-viidiims ca bahiin\navajiinanti miim miiphii\naviipya bhiimiiv asapatnam .rddham\navibhaktam ca bhiite§U\navibhaktam vibhakte§u\navinasi tu tad vidphi\navrtam jiiiinam etena\navyaktiidini bhiitiini\n\n12.ll\n\n607\n\n3.36\n\n202\n\n10;42\n\n537\n\n6.42\n\n353\n\n1.20\n\n47\n\n6.5\n3.17\n\n312\n181\n\n2.55\n\n140\n\n16.17\n\n740\n\n6.25\n\n333\n\n4.27\n\n251\n\n6.32\n\n341\n\n4.41\n\n266\n\n2.64\n\n151\n\n15.18\n\n716\n\n1.4\n\n35\n437\n\n8.28\n2.36\n\nll8\n\n9.11\n\n458\n\n2.8\n\n81\n\n13.17\n\n640\n\n18.20\n\n795\n\n2.17\n\n94\n3.39 206\n2.28\n\navyaktiid vyaktayah saroii{J\navyaktii hi gatir du[Jkham\navyaktam vyaktim iipannam\navyakta-nidhaniiny eva\navyakto'k§ara ity kara�\navyakto'yam acintyo'yam\nayane�u ca saroe�u\naycithiivat prajiiniiti\nayati{J sraddhayopeta�\niiyudhiiniim aham vajram\niiyu{J sattva-baliirogyaayuktap kiima-kiirenl!\nayukta{J priikrta{J stabdha[l\n\n8.18\n12.5\n\n109\n428\n599\n\n7.24\n\n397\n\n2.28\n\n109\n\n8.21\n\n431\n\n2.25\n\n105\n\n1.11\n\n40\n\n18.31\n\n804\n\n6.37\n\n346\n\n10.28\n\n525\n\n17.8\n\n759\n\n5.12\n\n284\n\n18.28\n\n802\n\nB\n\nbahavo jiiiina-tapasa\nbahir antas ca bhiitiiniim\nbahiidaram bahu· dam�frii-kariilam\nbahiiniim janmaniim ante\nbahiini me vyatitiini\n\n4.10\n\n229\n\n13.16\n\n639\n\n11.23\n\n557\n\n7.19\n\n390\n\n4.5\n\n219\n\n885\n\nbahiiny adnfa·piiroiifli\nbahu-sakhii hy anantiis ca\nbalam balavatiim ciiham\nbandham mok§arh ca yii vetti\n'Qandhur iitmiitmanas tasya\n\n11.6\n\n544\n\n2.41\n\n125\n\nbiiyhacsparse§v asaktiitmii\nbhajanty ananya-manasa[J\nbhaktim mayi pariim krtvii\nbhakto'si me sakhii ceti\nbhaktyii miim abhijiiniiti\n\n5.21\n\n295\n\n9.13\n18.68\n\n463\n837\n\n4.3\n\n217\n\nbhaktyii tv ananyayii sakyap\nbhaviimi na ciriit piirtha\nbhaviin bh�maS ca ka�aS ca\nbhavanti bhiivii bhiitiiniim\nbhavanti sampadam daivim\n\n7.11 376\n18.30\n\n803\n\n6.6\n\n313\n\n18.55· 823\n11.54\n\n588\n\n12.7\n\n601\n\n1.8\n\n37\n\n10.5\n\n496\n\n16.3\n\n721\n\nbhaviipyayau hi bhiitiiniim\nbhiiva-samsuddhir ity etat\nbhavaty atyiiginiim pretya\nbhavi§yiifli ca bhiitiini\nbhavitii na ca me tasmqt\n\n11.2\n\n540\n\n17.16\n\n766\n\n18.12\n\n789\n\n7.26\n\n401\n\n18.69\n\n838\n\nbhayiid rafliid uparatam\nbh�ma-drofla-pramukhata{J\nbh�mam eviibhirak§antu\nbh�mo drofla!J siita-putras tathiisau\nbhogaiSvarya-prasaktiiniim\n\n2.35\n\n117\n\n1.25\n\n51\n\nbhoktiiram yajfia-tapasiim\nbhriimayan saroa-bhiitiini\nbhruvor madhye priiflam iivesya\nbhamir iipo'nalo viiyu{J\nbhufijate te tv agham piipii{J\nbhiita-bhartr ca taj jneyam\nbhiita-bhiivana bhfitesa\nbhata-bhiivodbhava-kara�\nbhuta-griima[J sa eviiyam\nbhiita-'griimam imam krtsnam\nbhflta-bhrn na ca bhata-sthab\nbhiita-prakrti-mok.sam ca\nbhatiini yiinti bhiitejyii�\nbhiiya eva mahii-biiho\nbhayap kathaya trptir hi\nbijam miim sarva-bhutiiniim\nbrahma-bhata[J prasanniitmii\nbrahma-caryam ahirhsii ca\nbrahrruigniiv apare yajfiam\nbrahmaiva tena gantavyam\n\n1.11\n\n40\n\n11.26\n\n559\n\n2.44\n\n128\n\n5.29\n\n303\n\n18.61\n\n829\n\n8.10\n\n420\n\n7.4\n\n366\n\n3.13\n\n176\n\n13.17\n10.15\n\n640\n513\"\n\n8.3\n\n411\n\n8.19\n9.8\n\n429\n455\n\n9.5\n\n451\n\n13.35\n\n660\n\n9.25\n10.1\n\n476\n\n10.18\n\n516 '\n\n7.10\n\n375\n\n18.54\n\n821\n\n491\n\n17.14 '7644.25\n\n248\n\n4.24\n\n247\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0938": "886\n\nBhagavad-gita As It Is\n\nbriihmap.a-�atriya-viJam\nbrahmtip.am iSam kamaUisana-stham\nbrahmap.tis tena vediiA ca\nbrahmap.o hi pratiffhaham\nbrahma'CIY adhtiya karmtip.i\n\n18.41\n\n811\n\n11.15\n\n551\n\n17.23\n\n771\n\nbrahmtirpap.arh brahma havi�\nbrahma-siltra-padaiJ caiva\nbrhat-sama tatha samniim\nb'uddhau Aara'Ciam anviccha\nbuddher bhedarh dhrteA caiva\nbuddhir buddhimatam asmi\nbuddhir jifanam asammoha�\nb uddhi-yogam upiiAritya\nbuddhi-yukto ja hatih a\nbuddhya viJuddhaya yuka{l\nbuddhya yukto yaya partha\n\n14.27\n\n689\n\n5.10\n\n281\n\nchinna-dvaidhii yatat mana{t\nchittvainam sam.Aayarh yogam\ncintam apa rimeyam ca\n\nl... .\n\n173\n\n7.23\n\n395\n\nl.l\n\n31\n225\n376\n63\n\n247\n\ndharma-samsthtipanapanarthaya\n\n4.8\n7.11\n\n10.35\n\n531\n\n2.49\n\n134\n\n18.29\n\n803\n\ndharmtiviruddho bhilte�u\ndharme n�fe kulam krtsnam\ndharmyaddhi yuddhac chreyo'nyat\ndhtirtar�frii rape hanyu{l\n\n7.10\n\n375\n496\n\n18.57\n\n826\n\n2.50\n\n135\n\n18.51\n\n820\n\n2.39\n\n120\n\n6.34\n\n343\n\n- 4.13\n\n235\n\n7.16\n\n386\n\n18.57\n\n826\n\n15.1\n\n693\n\n5.25\n\n299\n\n4.42\n16.11\n\n267\n736\n\ndadami buddhi-yogarh tam\ndaivam evapare yajifam\ndaivi hy e�a gu'Ciamayi\ndaivi sampad vi mok�aya\ndaivo vista raAa{t prokta{t\n\n16.5\n\n729\n\n16.6\n\n730\n\ndambhiihahkiira-samyukta{t\n\n17.5\n\n757\n\ndambho darpo'bhimana{t\ndarh�tra kariiliini ca te mukhani\n. dana-kriyiiA ca vividhii{t\ndanarh damas ca yajifaA ca\n\n16.4\n\n728\n\n11.25\n17.25\n\n558\n774\n\n16.1\n\n721\n\n18.43\n\n812\n\n10.38\n\n534\n\ndeh'i nityam avadhyo'yam\ndehino'smin yathii dehe\ndeAe kale ca patre ca\n\n764\n\n3.11\n\n625\n\n10.4\n\n10.10\n\n506\n\n4.25\n\n248\n\n7.14\n\n379\n\n11.9\n\n547\n\n17.20\n\n769\n\n16.2\n\n721\n\n2.30\n\n112\n\n2;13\n\n88\n\n17.20\n\n769\n\ndhartar�frasya durbuddhe{l\ndh.flfadyumno virafaA ca\ndhntaketuA cekitana{l\ndh[tya yaya dharayate\ndhilmenavriyate vahni{l\n\n585\n\n17.14\n\n4.24\n\nD\n\ndiinam iSvara-bhavaA ca\nda'{l{io damayatam asmi\ndarlayamiisa parthiiya\ndatavyam iti yad danam\nday� bhilte§v aloluptvam\n\n11.52\n\n13.5\n\nc\n\ncaifcalam hi mana{! kJHa\ncatur-var'Ciyarh maya snfam\ncatur-vidhii bhajante mam\ncetasa sarva-karma'Cii\nchandamsi yasya par'Ciani\n\ndevti apy asya rapasya\ndeva-dvija-guru-prajifadevtin bhtivayatanena\ndevan deva-yajo yanti\ndharma-k�etre kuru-k�etre\n\n1.39\n2.31\n\n113\n\n1.45\n\n68\n\n1.23\n\n50\n45\n\n1.17\n1.5\n\n36\n\n18.33\n\n806\n\n3.38\n\n205\n\ndhamo ratris tatha kn T! a{l\n\n8.25\n\n435\n\ndhyiiniit karma-phala-tyagaft\ndhyiina-yoga-paro nityam\ndhyiineniitmani paAyanti\ndhyayato visayiin purhsaft\n\n12.12\n\n609\n820\n\ndiso na jiine na labhe ca sarma\ndivi silrya-sahasrasya\ndivya-miilyiimbara-dharam\ndivyarh dadami te cak�u{t\ndiyate ca parikli�pam\n\n18.52\n13.25\n2.62\n\n650\n148\n\n11.25\n\n558\n\n11.12\n\n548\n\n11.11\n\n547\n\nll.8\n\n545\n\n17.21\n\n770\n\ndo§air etai{t kula-ghniinam\n1.42\ndra§tum icchtimi te rilpam\n11.3\ndravya-yajiias tapo-yajiiii{t\n4.28\ndro'{larh ca bhi§marh ca jayadratharh ca 11.34\ndr�tviidbhutarh rilpam ugrarh tavedam 11.20\n\n555\n\n11.24\n\n558\n\ndntvii hi tvani pravyathitantariitma\ndntva tu pa'£lflavanikam\ndf§tvedam miinu�arh rilpam\ndr§tvemam svajanarh knt;ta\ndrupado draupadeyiis ca\ndu�kham ity eva yat karma\nduftkhe§V anudvigna-mana�\ndiire'{la hy avararh karma\ndvandvair vimuktii� sukha-du{tkha\ndvau bhuta-sargau loke'smin\ndviiv imau puru§au loke\ndyar iiprthivgor idam antararh hi\ndyiltarh chalayatiim asmi\n\n66\n541\n252\n565\n\n1.2\n\n33\n\n11.51\n\n584\n\nl.2fl\n\nv.,\n\n1.18\n18.8\n\n...\n\n45\n786\n\n2.56\n\n141\n\n2.49\n\n134\n\n15.5\n\n699\n\n16.6\n\n730\n\n15.16\n\n714\n\n11.20\n\n555\n\n10.36\n\n532\n\n6.10\n\n317\n\nE\n\nekiiki yata-cittiitmii\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0939": "Index of Sanskrit Verses\n\n887\n\nekam apy iisthita� samyak\nekam siihkhyam ca yogam ca\neka-tvena pjthak-tvena\nekayii yiity aniivrttim\neko�thaviipy acyuta tat samak�am\n\n5.4\n5.5\n9.15\n8.26\n11.42\n\n275\n276\n466\n436\n572\n\ngatiisiln agatiisilms ca\ngatir bhartii prabhu� siik�i\ng,rhitvaitiini samyiiti\nguvii guve�u vartante\ngufliin etiin atitya trin\n\n2.11\n9.18\n15.8\n3.28\n14.20\n\ne�ii briihmi sthiti� piirtha\ne§ii te'bhihitii siihkhye\ne§a tilddesata� prokta�\netad buddhvii buddhimiin syiit\netaddhi durlabhataram\n\n2.72\n2.39\n10.40\n15.20\n6.42\n\n158\n120\n535\n719\n353\n\nguflii vartanta ity evam\nguvebhya5 ca param vetti\nguriln ahatvii hi mahiinubhiiviin\n\n14.23 685\n14.19 682\n2.5\n77\n\netad veditum icchiimi\netad yonini bhiltiini\netad yo vetti tam priihu�\netair vimohayaty e§a�\netair vimukta� kaunteya\n\n13.1\n7.6\n13.2\n3.40\n16.22\n\n619\n370\n619\n207\n745\n\nhanta te kathayi§yiimi\nhar§iimal'§a-bhayodvegai[l\nhar�a-sokiinvita� kartii\nhato vii priipsy,asi svargam\nhatviipi sa imiiT lokiin\n\n10.19\n12.15\n18.27\n2.37\n18.17\n\netaj jniinam iti proktam\netiim dr�fim ava�fabhya\netiim vibhiltim yogam ca\netan me samsayam kn1}a\netiin na han tum icchiimi\n\n13.12\n16.9\n10.7\n6.39\n1.34\n\n628\n734\n501\n349\n58\n\nhatviirtha-kiimiims tu guriln ihaiva\nhetuniinena kaunteya\nhr�ikesam tadii viikyam\n\n2.5\n77\n9.10 457\n1.20 47\n\netiiny api tu karmiivi\netasyiiham na pasyiimi\netat k§etram samiisena\netat srutvii vacanam kesavasya\nevam bahu-vidhii yajniift\n\n18.6\n6.33\n13.7\n11.35\n4.32\n\n784\n342\n626\n566\n257\n\nicchii dve�� sukham du�kham\nicchii-dve§a samutthena\nidam adya mayii labdham\nidam astidam api me\nidam jniinam upiisritya\n\nevam buddhe{l param buddhvii\nevam etad yathiittha\nevam jniitvii krtam karma\nevam paramparii-priiptam\nevam pravartitam cakram\n\n3.43\n11.3\n4.15\n4.2\n3.16\n\n211\n541\n238\n216\n180\n\nidam sariram kaunteya\nidam te niitapaskiiya\nidam tu te guhyatamam\nidiinim asmi samvrtta{l\nihaikastham jagat krtsnam\n\nevam rilpa� sakya aham nrloke\nevam satata-yuktii ye\nevam trayi-dharmam anuprapannii{l\nevam ukto hr�ikesa{l\nevam uktvii hnikesam\n\n11.4 580\n12.1 595\n9.21 472\n1.24 50\n2.9\n83\n\nihaiva tair jita{l sarga�\nihante kiima-bhogiirtham\nijyate bharata-sre§fha\nik�ate yoga-yukta-iitmiiimam vivasvate yogam\n\n5.19\n16.12\n17.12\n6.29\n4.1\n\n293\n736\n762\n337\n213\n\nevam uktviirjuna{l sahkhye\nevam uktvii tato riijan\n\n1.46 69\n11.9 547\n\nindriyiiviim hi caratiim\nindriyiiviim manas ciismi\nindriyavi da5aikam ca\nindriyiivi mano buddhi[l\nindriyavindriyiirthebhya{l\n\n2.67\n10.22\n13.6\n3.40\n2.58\n\n153\n520\n626\n207\n143\n\nindriyavindriyiirthebhyatz\nindriyiirindriyiirthe�u\nindriyiiri pariivy iihu{l\nindriyiivi pramiithini\nindriyiirthiin vimilphiitmii\n\n2.68\n5.9\n3.42\n2.60\n3.6\n\n154\n280\n209\n145\n167\n\nG\n\ngacchanty apunar-avrttim\ngam iivisya ca bhiltiini\ngandharvariim citraratha{l\ngandharva-yak�iisura-siddha-sahghii\ngiir{iivam sramsate hastiit\ngata-sahgasya muktasya\n\n5.17\n15.13\n10.26\n11.22\n1.29\n4.23\n\n290\n710\n523\n557\n55\n246\n\n85\n469\n704\n193\n683\n\nH\n\n517\n612\n801\n119\n793\n\n13.7 626\n7.27 402\n16.13 737\n16.13 737\n14.2 664\n13.2 619\n18.67 836\n9.1 441\n11.51 584\n11.7 545\n\nj�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0940": "888\n\nBhagavad-gita As It Is\n\n'\n\nindriyiirthe§u vairiigyam\nindriyasyendriyasyarthe\ni§tan bhogiin hi vo devafl\ni§to 'si me dr�am iti\n�ubhifl pratiyotsyami\niSvarafl sarva-bhiitiinam\niSvaro 'ham aham bhogi\niti guhyatamam siistram\niti k§etram tathii jiiiinam\niti miim yo 1bhijiiniiti\niti matvii bhajante miim\niti te jiiiinam iikhyiitam\nity aham viisudevasya\nity arjunam vasudevas tathoktvii\n\n13.9\n\n628\n\n3.34\n\n199\n\n3.12\n\n174\n\n18.64\n\n832\n\n2.4\n\n76\n\n18.61\n\n829\n\n16.14\n\n737\n\n15.20\n13.19\n\n719\n642\n\n4.14\n\n236\n\n10.8\n\n502\n\n18.63\n\n831\n\n18.74\n\n843\n583\n\n11.50\n\nJ\njaghanya-gupa-vrtti-s thii/1\njahi satrum mahtl-biiho\njanma-bandha-vinirmuktafl\njanma karma ca me divyam\njanma-mrtyu-jarii-duflkhai/1\njanma-mrtyu-jarii-vyiidhijarii-marapa-mok§tiya\njatasya hi dhruvo mrtyufl\njayo 'smi vyavasiiyo 'smi\njha§iipiim makara5 ciismi\njijiiasur api yogasya\njitatmanafl pra5iintasya\njiva-bhutiim mahii-biiho\njivanam sarva-bhiite§U\njiiiiniigni-dagdha-karmiif!am\njfiii'!agnifl sarva-karmtipi\njiiiinam iivrtya tu tamafl\nJiiiinarh jiieyarh jiiiina-gamyam\njfiiinam jiieyam parijiiatii\njniinam karma ca kartii ca\njiianam lahdhvii pariirh Siintim\njniinam te 'ham sa-vijMnarl'l\njiitlnam vijiiiinam iistikyam\njiitlnam vijniina-sahitam\njfianarh yadii tadii vidyat\njiitlna-vijniina-tfPtiitmii\njiitlna-yajiiena ciipy anye\njfiiina-yajiiena teniiham\njiiana-yogena siihkhyiinam\njiitlnena tu tad ajiitlnam\n\n14.18\n\n681\n\n3.43\n\n211\n\n2.51\n\n136\n\n4.9\n\n227\n\n14.20\n\n683\n\n13.9\n\n628\n\n7.29\n\n404\n\n2.27\n\n108\n\n10.36\n\n532\n\n10.31\n\n528\n\n6.44\n\n355\n\n6.7\n\n314\n\n7.5\n\n368\n\n7.9\n\n374\n\n4.19\n\n242\n\n4.37\n\n263\n\n14.9\n\n672\n\n13.18\n\n641\n\n18.18\n\n794\n\n18.19\n\n794\n\n4.39\n\n264\n\n7.2\n18.42\n\n812\n\n363\n\n9.1\n\n441\n\n14.11\n\n674\n\n6.8\n\n315\n\n9.15\n\n466\n\n18.70\n\n839\n\n3.3\n\n162\n\n5.16\n\n289\n\njiiiitum dra§fum ca tattvena\njiiatva sastra-vidhtlnoktim\njiieyafl sa nitya-sannyiisi\njiieyarh yat tat pravak§yiimi\njo§ayet sarva-karmiipi\njyiiyasi cet karmapas te\njyot�iim api taj jyotifl\n\n11.54\n\n588\n\n16.24\n\n747\n\n5.3\n\n274\n\n13.13\n\n635\n\n. 3.26\n\n191\n\n3.1\n\n161\n\n13.18\n\n641\n\nK\n\nkaccid ajiiana-sammohafl\nkaccid etac chrutam partha\nkaccin nobhaya-vibhra§fafl\nkair lihgais trin gupan etiin\nkair maya saha yoddhavyam\n\n18.72\n\n840\n\n18.72\n\n840\n\n6.38\n\n348\n\n14.21\n\n684\n\n1.22\n\n48\n\nkiilo'smi loke-k§aya-krt pravrddhab\nkalpa-k§aye punas tani\nkiima esa krodha e§a/1\nkamafl krodhas tathii lobhafl\nkamais tais tair hrta-jiianii/1\n\n11.32\n\n563\n\n9.7\n\n454\n\n7.20\n\n391\n\nkama-krodha-vimuktiiniim\nkama-krodhodbhavam vegam\nkiimam asritya du§piiram\nkiima-riipepa kaunteya\nkamiitmtinafl svarga-pariifl\n\n5.26\n5.23\n\n300\n297\n\n16.10\n\n735\n\n3.39\n\n206\n\n2.43\n\n126\n\n16.11\n\n736\n\n18.2\n4.12\n\n781\n233\n\n13.22\n\n646\n\n18.18\n\n794\n\nkiimopabhoga-paramtifl\nkiimyiiniim karmafliim nyiisam\nkiihk§antafl karmapiim siddhim\nkiirapam gupa-sahgo'sya\nkarapam karma karteti\nkarma brahmodbhavam viddhi\nkarma caiva tad-arthiyam\nkarma-jam buddhi-yuktii hi\nkarma-jan viddhi tiin sarvtin\nkarmapafl sukrtasyiihufl\nkarmapaiva hi samsiddhim\nkarmiipi pravibhaktiini\nkarmapo by api boddhavyam\nkarmapy abhipravrtto'pi\nkarmapy akarma ya/1 pa5yet\nkarmapy eviidhikiiras te\nkarmendriyaifl karma-yogam\nkarmendriyiipi samyamya\nkarmibhyas ciidhiko yogi\nkiirpapya-do§opahata-svabhavafl\nkar�ayantafl sarira-stham\nkartavyaniti me piirtha\n\n3.37\n\n203\n\n16.21\n\n744\n\n3.15\n\n179\n\n17.27\n\n774\n\n2.15\n\n136\n\n4.32\n\n257\n\n14.16\n\n678\n\n3.20\n\n184\n\n18.41\n\n811\n\n4.17\n4.20\n\n240\n243\n\n4.18\n\n241\n\n2.47\n\n132\n\n3.7\n\n168\n\n3.6\n\n167\n\n6.46\n\n357\n\n2.7\n\n79\n\n17.6\n\n757\n\n18.6\n\n784\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0941": "Index of Sanskrit Verses\n\nkartum necchasi yan mohat\nkiirya-kiirapa-kartrtve\nkiiryam ity eva yat karma\n\n889\n\n18.9\n\n787\n\nkula-k�aya-krtam do�am\nkula-k�aya-krtam do�am\nkula-k§aye prapasyanti\n\n3.5\n\n165\n\nkuru karmaiva tasmiit tvam\n\n11.37\n\n568\n\nkuryad vidviims tathiisakta�\n\n3.25\n\n190\n\n45\n\nkutas tva kasmalam idam\n\n2.2\n\n72\n\n18.60\n\n829\n\n13.21\n\n645\n\nkiiryate hy avasa� karma\nkasiJliiC ca te na nameran mahiitman\nkiisyas ca parame§viisa�\n\n1.17\n\nkatham bhi§mam aham sahkhye\n\n2.4\n\n76\n\nkatham etad vijaniyam\n\n4.4\n\n218\n\nkatham na jiieyam asmiibh*\n\n1.38\n\n62\n\nkatham sa puru§a� piirtha\n\n2.21\n\n100\n\nkatham vidyam aham yogin\n\n10.17\n\n515\n\nlabhante brahma-nirviipam\nlabhate ca tata� kiimiin\nlelihyase grasamiina[l samantat\nlipyate na sa piipena\n\nkathayantas ca miim nityam\n\n10.9\n\n504\n\nkatv-amla-lavapiity-u�ra-\n\n17.9\n\n759\n\nkaunteya pratijanihi\n\n9.31• 485\n\nkavim puriipam anusiisitiiram\n\n8.9\n\n418\n\nkiiyena manasii buddhyii\n\n5.11\n\n283\n\n1.37\n\n62\n\n1.38\n\n62\n\n1.39\n\n63\n\n4.15\n\n238\n\nL\n5.25\n\n299\n\n7.22\n\n394\n\n11.30\n\n562\n\n5.10\n\n281\n\nlobha� pravrttir iirambha�\n\n14.12\n\n675\n\nloka-sahgraham eviipi\nloke 'smin dvi vidhii nisthii\n\n3.20\n\n184\n\n3.3\n\n162\n\n..\n\nM\n\nkecid vilagnii dasaniintare§U\n\nJ 1.27\n\n559\n\nmac-citta� sarva-durgapi\n\n18.58\n\n827\n\nkesaviirjunayo� pupyam\nke§U ke§u ca bhiive§U\n\n18.76\n\n845\n\nmac-cittii mad-gata-priipii�\n\n10.9\n\n504\n\n10.17\n\n515\n\nmad anugrahiiya paramam\n\n11.1\n\n539\n\nkim iiciira� katham caitiin\n\n14.21\n\n684\n\nmad-artham api karmiipi\n\n12.10\n\n606\n\nkim karma kim akarmeti\nkim no riijyena govinda\n\n4.16\n\n239\n\nmad-bhakta etad vijiiaya\n\n13.19\n\n642\n\n10.6\n\n500\n\nkim punar briihmapii� pupyii�\nkim tad-brahma kim adhyiitmam\nkirtifi srir viik ca niiripam\nkiritinam gadinam cakra-hastam\n\n1.32\n\n58\n\nmad-bhiivii miinasii jatii�\n\n9.33\n\n487\n\nmadhava� piip{lavas caiva\n\n1.14\n\n42\n\n8.1\n\n409\n\nmaha-bhiitiiny ahahkara�\n\n13.6\n\n626\n\n10.34\n\n530\n\nmahar�aya� sapta piirve\n\n10.6\n\n500\n\n577\n\nmahar§ipiim bhrgur. aham\n\n10.25\n\n522\n\n3.37\n\n203\n\n9.13\n\n463\n\n11.46\n\nkiritinam gadinam cakripam ca\n\n11.17\n\n553\n\nmahii-sano mahii-piipmii\n\nklaibyam mii sma gama� piirtha\nkleso 'dhikataras te§iim\nkriyate bahulayiisam\n\n2.3\n\n75\n\nmahiitmiinas tu miim piirtha\n\n12.5\n\n599\n\nmii karma-phala-hetur bhii[l\n\n18.24\n\n799\n\nmama dehe gupiikesa\n\n11.7\n\n545\n\n17.18\n\n767\n\nmamaiviimso jiva-loke\n\n15.7\n\n702\n\n2.43\n\n126\n\n31\n\n149\n\nmiimakii� piip{laviis caiva\nmiim apriipyaiva kaunteya\n\n1.1\n\n2.63\n\n16.20\n\n743\n\n1.27\n\n53\n\nmam atma-para-dehe§U\n\n16.18\n\n741\n\n18.44\n\n813\n\nmama vartmiinuvartante\n\n3.23\n\n188\n\n4.11\n\n231\n\nkriyate tad iha proktam\nkriyii-viSe§a-bahuliim\nkrodhiid bhavati sammoha�\nk,rpayii parayiivi§ta�\nkr§i-gorak§ya-varijyam\n\n2.47\n\n132\n\nk§ara� sarviipi bhiitiini\n\n15.16\n\n714\n\nmama vartmiinuvartante\n\nk§etrajiiam ciipi miim viddhi\n\n13.3\n\n621\n\nmama yonir mahad-brahma\n\n14.3\n\nk§etra-k§etrajna-samyogiit\n\n13.27\n\n653\n\n17.6\n\n757\n\nk§etra·k§etrajnayor evam\n\n13.35\n\n660\n\n14.26\n\n688\n\nk§etra-k§etrajnayor jnanam\n\nmiim caiviinta� sarira-stham\nmiim ca yo'vyabhiciirepa\n\n13.3\n\n621\n\n666\n\nmiim evai§yasi satyam te\n\n18.65\n\n833\n\nmiim evai§yasi yuktvaivam\n\n9.34\n\n488\n\nk§etram ksetri tathii krtsnam\n\n13.34\n\nk§ipamy ajasram asubhiin\nk§ipram bhavati dharmiitmii\n\n16.19\n\n742\n\nmiim eva ye prapadyante\n\n7.14\n\n379\n\n9.31\n\n485\n\nmiim hi partha vyapiisritya\n\n9.q2\n\n486\n\nk1ipram hi miinu§e loke\n\n4.12\n\n233\n\nmiim upetya punar janma\n\n8.15\n\n425'\n\nk§udram hrdaya-daurbalyam\n\n2.3\n\n75\n\nmiim upetya tu kaunteya\n\n8.16\n\n426\n\n659\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0942": "890\n\nBhagavad-gita As It Is\n\nmana[!-prasiidafz saumyatvam\nmana[! sarhyamya mac-citta[!\nmana[! §�(hiinindriyiifli\nmiiniipamiinayos tulya[!\nmanasaivendriya-griimam\n\n17.16\n\n766\n\n6.14\n\n320\n\n15.7\n\n702\n\n14.25\n\n685\n\n6.24\n\n332\n\n3.42\n\n209\n\n18.65\n\n833\n\n9.34\n\n488\n\n9.16\n\n467\n\n7.3\n\n364\n\nmanyase yadi tac chakyam\nmaricir marutiim asmi\nmasaniirh miirga-sir§o 'ham\nmii §ucafz sampadarh daivim\nmii te vyathii mii ca vimu{iha-bhiiva[!\n\n11.4\n\n542\n\n10.21\n\n519\n\n11.49\n\n582\n\nmat-karma-k,m mat-paramafz\nmat-prasiid4d aviipnoti\nmiitrii-sparsiis tu kaunteya\nmat sthiini sarva-bhutiini\nmatta eveti tiin viddhi\n\n11.55\n\n590\n\n18.56\n\n825\n\nmat taft paratararh niinyat\nmiituliifz svasurii[! pautrii[!\nmaunarh caiviismi guhyiiniim\nmayiidhyak§efla prakrtifz\n�ayii hatiirhs tvarh jahi ma\n\n7.7\n\n371\n\n1.34\n\n5&\n\n10.38\n\n534\n\n9.10\n\n457\n\nmanasas tu para buddhifz\nmanmanii bhava mad-bhaktafz\nman-mana bhava mad-bhaktafz\nmantro'ham aham eviijyam\nmanu§yiif!iim sahasre§U\n\nmayaivaite nihatiif! purvam eva\nmaya prasannena taviirjunedam\nmaya tatam idarh sarvam\nmiiyayiipahrta-jiiiinii\nmayi ciinanya-yogena\nmayi sarvam idarh protam\nmayi sarviif!i karmiif!i\nmayy-arpita,.mano-buddhifz\nmayy arpita-mano buddhifz\nmayy iisakta,.manii{! piirtha\nmayy iivesya mano ye miim\nmayy eva mana iidhatsva\nmithyai§a vyavasiiyas te\nmoghiisii mogha,.karmiif!Ufz\nmohiid iirabhyate karma\nmohiid grhitviisad-griihiin\nmohiit tasya parityiigafz\nrt:£Dhitafo niibhijiiniiti\nmrgaparh ca mrgendro 'ham\nm[tyuf! sarva,.haras ciiham\n\n10.35\n\n531\n\n16.5\n\n729\n\n2.14\n\n90\n\n9.4\n\n450\n\n7.12\n\n377\n\n11.34\n\n565\n\n11.33\n\n564\n\n11.47\n\n578\n\n9.4\n\n450\n\n7.15\n\n381\n\n13.11\n\n628\n\n7.7\n\n371\n\n3.30\n12.14\n\n195\n610\n\n8.7\n\n416\n\n7.1\n\n361\n\n12.2\n\n597\n\n12.8\n\n604\n\n18.59\n\n828\n\n9.12\n\n462\n\n18.25\n\n799\n\n16.10\n\n735\n\n18.7\n\n785\n\n7.13\n\n378\n\n10.30\n\n527\n\n10.34\n\n530\n\nmu{iha-griihefliitmana[! yat\nmu{iho'yarh niibhijiiniiti\nmukta-sango 'naharhviidi\nmuniniim apy aharh vyiisafz\nmurdhny iidhiiyiitmana[! priif!Um\n\n17.19\n\n768\n\n7.25\n\n399\n\n18.26\n\n800\n\n10.37\n\n533\n\n8.12\n\n422\n\nnabha[! sp,r8arh diptam aneka-varf!am\nnabhas ca prthivirh caiva\nniibhinandati na dve§ti\nna buddhi-bhedarh janayet\nna ciibhiivayata[! siint�\n\n11.24\n\n558\n\nna cainarh kledayanty iipafz\nna caitad vidmafz kataran no gariyafz\nna caiva na bhavi§yiimafz\nna ca miirh tiini karmiifli\nna ca mat-sthiini bhutiini\n\nN\n\nna ca saknomy avasthiitum\nna ca sannyasaniid eva\nna ca sreyo'nupasyiimi\nna ciisusrf£§ave viicyam\nna ciisya sarva-bhilte§u\nna ca tasmiin manu§ye§U\nna ciiti svapna-silasya\nniidatte kasyacit piipam\nna dve§(i sampravrttiini\nna dve§(Y akusalarh karma\nniiharh prakiisaf! sarvasya\nniiharh vedair na tapasii\nna hi deha-bhrta sakyam\nna hi jiiiinena sadrsam\nna hi kalyiifla-krt kascit\nna hi ka5cit k§ap.am api\nna hinasty iitmaniitmiinam\nna hi prapasyiimi mamiipanudyiit\nna hi te bhagavan vyaktim\nna hy asannyasta-sankalpa[!\nnainam chindanti §astriifli\nnai§karmya-siddhirh paramiim\nnaite srti piirtha jiinan\n\n1.19\n\n46\n\n2.57\n\n143\n\n3.26\n\n191\n\n2.66\n\n152\n\n2.23\n2.6\n\n103\n78\n\n2.12\n\n86\n\n9.9\n\n456\n\n9.5\n\n451\n\n1.30\n\n56\n\n3.4\n\n165\n\n1.31\n\n57\n\n18.67\n\n836\n\n3.18\n\n182\n\n18.69\n\n838\n\n6.16\n\n324\n\n5.15\n\n287\n\n14.22\n\n685\n\n18.10\n\n788\n\n7.25\n\n399\n\n11.53\n\n587\n\n18.11\n\n788\n\n4.38\n\n264\n\n6.40\n\n350\n\n3.5\n\n165\n\n13.29\n\n655\n\n2.8\n\n81\n\n10.14\n\n512\n\n6.2\n\n3_99\n\n2.23\n\n103\n\n18.49\n8.27\n\n818\n436\n\nnaiva kiiicit karomiti\nnaiva tasya krteniirthaf!\n\n5.8\n\n280\n\n3.18\n\n182\n\nna jiiyate mriyate vii kadiicit\nna kiink1e vijayarh krgw\nna karmap.iim aniirambhiit\n\n2.20\n\n98\n\n1.31\n\n57\n\n3.4\n\n165\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0943": "Index of Sanskrit Verses\n\n891\n\n5.14\n\n286\n\nnidrii lasya-pramtidottham\n\n18.39\n\n5.14\n\n286\n\nnihatya dhartart11trtin na{l\n\n1.35\n\n59\n\n1.16\n\n45\n\nnimitttini ca pasytimi\n\n1.31\n\n56\n\n11.40\n\n571\n\nnindantas tava samarthyam\n\n2.36\n\n118\n\n7.15\n\n381\n\nnirtisir nirmamo bhiltva\n\n3.30\n\n195\n\nna mtirh kanniiri limpanti\n\n4.14\n\n236\n\nnirosir yata-citttitmii\n\n4.21\n\n244\n\nnamaskrtva bhilya eviiha kn'!am\n\n11.35\n\n566\n\nnirdo�arh hi sainarh brahma\n\n5.19\n\n293\n\nnamasyanta$ ca mtirh bhaktyti\n\n9.14\n\n464\n\nnirdvandvo hi mahii-baho\n\n5.3\n\n274\n\nna me piirthasti karttavyam\n\n3.22\n\n186\n\nnirdvandvo nitya-sattva-stha{l\n\n2.45\n\n129\n\n12.13\n\n610\n\nna kanna phala sarhyogam\nna kartrtvam na kanntipi\nnakula{l sahadevas ca\nnama{! purasttid atha Pflthatas te\nna mtirh du1krtino mil{lha{l\n\n810\n\nna me vidu{l sura-gapti{l\n\n10.2\n\n492\n\nninnamo nirahahkiira{l\n\nnamo namas te'stu sahasra-krtvti{l\nntinti-sastra-praharapii{l\n\n11.39\n\n570\n\nnirmamo nirahahkiira{l\n\n2.71\n\n157\n\n1.9\n\n38\n\nninniina-mohii jita-sahga-do�ii{l\n\n15.5\n\n699\n\nntinavtiptam aviiptavyam\n\n3.22\n\n186\n\nnirvaira{l sarva-bhilte�u\n\n11.55\n\n590\n\nll.5\nntintarh na madhyarh na punas taviidim ll.16\n\n543\n\nniScayarh S!1lU me tatra\n\n18.4\n\n783\n\n552\n\nnisprha{l sarva·kiimebhyafi\n\n6.18\n\n326\n\nntinii vidhiini divyiini\n\n10.40\n\n535\n\nnitya{l sarva-gata{l sthiipu{l\n\n2.24\n\n104\n\nntinyarh gupebhya{l kartiiram\n\n14.19\n\n682\n\nnityarh ca sama-cittatvam\n\n13.10\n\n628\n\nntipnuvanti mahatmiina{l\nna prahf§yet priyarh priipya\n\n8.15\n\n425\n\nnivas4yasi mayy eva\n\n12.8\n\n604\n\n5.20\n\n294\n\nniyatarh kuru kanna tvam\n\n3.8\n\n169\n\nnarake niyatarh vtisa{l\n\n1.43\n\n67\n\nniyatarh sahga-rahitam\n\n18.23\n\n798\n\nntinto'sti mama divytiniim\n\nna rilpam asyeha tathopalabhyate\n\n15.3\n\n697\n\nniyatasya tu sannyiisa{l\n\n18.7\n\n785\n\nna sa siddhim avtipnoti\n\n16.23\n\n746\n\n18.15\n\n791\n\nntisato vidyate bhiiva{l\n\nnytiyyarh vti viparitarh vii\n\n2.16\n\n92\n\nna saucarh ntipi ciictira{l\n\n16.7\n\n731\n\n0\n\nniiSaytimy iitma-bhiivastha{l\n\n10.ll\n\n508\n\nom ity ekiik�ararh brahma\n\nntisti buddhir ayuktasya\n\n2.66\n\n152\n\nom-tat-sad iti nirdesa{l\n\n8.13\n\n423\n\n17.23\n\n771\n\n790\n\nna�to moha{l sm[tir labdhii\n\n18.73\n\n841\n\nna tad asti prthivyiirh vii\n\n18.40\n\n8ll\n\npaiicaitiini mahii-baho\n\n18.13\n\nna tad asti vinii yat syiin\nna tad bhiisayate silrya{l\n\n10.39\n\n535\n\npiiiicajanyarh hr§ikesa{l\n\nl.l5\n\n43\n\n15.6\n\n700\n\npiipam eviisrayed asmiin\n\n1.36\n\n60\n\nna tu miim abhijiinanti\n\n9.24\n\n475\n\np\n\npiipmiinarh prajahi hy enam\n\n3.41\n\n208\n\nparamarh puru�arh divyam\n\n8.8\n\n417\n\nna tu miirh sakyase d�tum\n\nll.8\n\n545\n\nna tvat-samo'sty abhyadhika{l\n\n11.43\n\n574\n\nparamiitmeti ciipy uktafi\n\n13.23\n\n648\n\nna tv eviiharh jiitu ntisam\n\n2:12\n\n86\n\npararh bhiivam ajiinanta{l\n\nQ.ll\n\n458\n\nntityasnatas tu yogo'sti\n\n6.16\n\n324\n\nniity-ucchritarh niitinicam\n\n6.ll\n\n319\n\nnava-dvtire pure dehi\n\n5.13\n\n285\n\npararh bhiivam ajiinanta{l\n\n7.24\n\n397\n\npararh bhilya{l pravak§yiimi\n\n14.1\n\n663\n\npararh brahma pararh dhiima\n\n10.12\n\n509\n173\n430\n\nna veda-yajiiiidhyayanair na diinai{l\n\n11.48\n\n580\n\nparaspararh bhiivayanta{l\n\n3.ll\n\nna vimuiicati dunnedhii{l\n\n18.35\n\n807\n\n8.20\n\nntiyakii mama sainyasya\n\n1.7\n\n37\n\nparas tasmiit tu bhiivo'nya{l\nparasyotsiidaniirtharh vii\nparicaryiitmakarh karma\n\n17.19\n\n768\n\n18.44\n\n813\n\npaririime v4am iva\n\n18.38\n\n809\n\nntiyarh loko'sti na para{!\n\n4.40\n\n265\n\nntiyarh loko'sty ayajiiasya\n\n4.31\n\n256\n\nna yotsya iti govindam\n\n2.9\n\n83\n\nparitriipiiya siidhilniim\n\n4.8\n\n225\n\nnehabhikrama-niiso'sti\n\n2.40\n\n123\n\npiirtha naiveha niimutra\n\n6.40\n\n350\n\nnibadhnanti maha-baho\n\n14.5\n\n668\n\nparyiiptarh tv idam ete§iim\n\nl.lO\n\n39\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0944": "892\n\nBhagavad-gita As It Is\n\npasyiidityiin vasiin rudriin\npasyaitiim pii[!�u-putrii[liim\npasyq me piirtha riipii[!i\npasyiimi deviirhs tava deva dehe\npasyiimi tviim dipta-hutiisa-vaktram\n\n11.6\n\n544\n\n1.3\n\n34\n\nll.5\n\n543\n\n11.15\n\n551\n\n11.19\n\n554\n\n11.17\n\n553\n\npasyiimi tviim durnin\"\"k§yam samantiil\npasyaii sr!!van sprsaii jighran\npasyaty akrta-buddhitviit\npatanti pitara hy e§iim\npatram pu§pam phalam tayam\npau[t�ram dadhmau mahii-sahkham\npavana� pavatiim asmi\npitiiham asya jagata�\n·pitiisi lakasya cariicarasya\npiteva putrasya sakheva sakhyu�\npit[[liim aryamii ciismi\nprabhava� pralaya� sthiinam\nprabhavanty ugra-karmii[!a�\npriidhiinyat� kuru-sre§tha\nprahliida5 ciismi daityiiniim\nprajahiiti yadii kiimiin\nprajanas ciismi kandarpa�\nprakiisam ca pravrttim ca\nprakrte� kriyamii[!iini\nprakrter gu[!a-sarhmii�hii�\nprakrtim puru§am caiva\nprakrtim puru§am caiva\nprakrtim sviim adhi§thiiya\nprakrtim sviim ava§tabhya\nprakrtim yiinti bhiitiini\nprakrtyaiva ca karmii[ti\npralapan visrjan g[h[!an\npramiidiilasya-nidriibh*\npramiida-mahau tamasa�\npra[tamya sirasii devam\nprii[!iipiina-gati ruddhvii\nprii[!iipiina-samiiyukta�\nprii[!iipiinau samau krtvii\nprapava� sarva-vede§u\npriipya pu[tya-krtiim lakiin\nprasiide sarva-du�khiiniim\nprasaktii� kiima-bhage§U\nprasahgena phaliikiihk§i\nprasanna-cetasa hy iisu\nprasiinta-manasam hy enam\n\n�\n\nL\n\n5.8\n\n280\n\n18.16\n\n792\n\n1.41\n\n65\n\n9.26\n\n477\n\n1.15\n\n43\n\n10.31\n\n528\n\n9.17\n\n468\n\n11.43\n\n574\n\n11.44\n\n575\n\n10.29\n\n526\n\n9.18\n\n469\n\n16.9\n\n734\n\n10.19\n\n517\n\n10.30\n\n527\n\n2.55\n\n140\n\n10.28\n\n525\n\n14.22\n\n685\n\n3.27\n\n192\n\n3.29\n\n194\n\n13.1\n\n619\n\n13.20\n\n643\n\n4.6\n\n222\n\n9.8\n\n455\n\n3.33\n\n198\n\n13.30\n\n655\n\n5.9\n\n280\n\n14.8\n\n671\n\n14.17\n\n680\n\n11.14\n\n550\n\n4.29\n\n253\n\n15.14\n\n711\n\n5.27\n\n302\n\n7.8\n\n373\n\n6.41\n\n352\n\n2.65\n\n152\n\n16.16\n\n739\n\n18.34\n\n806\n\n2.65\n\n152\n\n6.27\n\n335\n\nprasiintiitmii vigata-bhif!\nprasaste karma[ti tathii\npratyak§iivagamam dharmyam\npravartante vidhiinaktii�\npravrtte sastra-sampiite\npravrttim ca nivrttim ca\npravrttim ca nivrttim ca\nprayii[la-kiile ca katham\nprayii[!G ';iile manasii'calena\nprayii[!a-kiile'pi ca miim\nprayiitii yiinti tam kiilam\nprayatniid yatamiinas tu\npretiin bhiita-gu[liims ciinye\npriya hi jiiiinina'tyartham\npracyamiinam a5e§e[ta\npracyate gu'[la-sahkhyiine\nprthaktvena tu yaj jiiiinam\npu[!ya gandha� prthivyiirh ca\npuradhasiim ca mukhyam miim\npurujit kuntibhajas ca\npuru§a� prr:krti-stha hi\npuru§a� sa para� piirtha\npuru§a� sukha-du�khiinii,m\npuru§am siisvatam divyam\npiirviibhyiisena tenaiva\npu§[!iimi cau§adhif! sarvii�\n\n6.14\n\n320\n\n17.26\n\n774\n\n9.2\n\n443\n\n17.24\n\n773\n\n1.20\n\n47\n\n16.7\n\n731\n\n18.30\n\n803\n\n8.2\n\n410\n\n8.10\n\n420\n\n7.30\n\n406\n\n8.23\n\n433\n\n6.45\n\n356\n\n17.4\n\n755\n\n7.17\n\n388\n\n18.29\n\n803\n\n18.19\n\n794\n\n18.21\n\n796\n\n7.9\n\n374\n\n10.24\n\n522\n\n1.5\n\n36\n\n13.22\n\n646\n\n8.22\n\n432\n\n13.21\n\n645\n\n10.12\n\n509\n\n6.44\n\n355\n\n15.13\n\n710\n\nR\n\nriiga-dve§a-viyuktais tu\nriigi karma-phala-prepsu�\nraja� sattvam tamas caiva\nriijan sarhsmrtya sarhsmrtya\nrajasas tu phalam du�kham\nrajasi pralayam gatvii\nrajas tamas cii bhibhiiya\nrajasy etiini jiiyante\nriija-vidyii r iija-guhyam\nraja riigiitmakam viddhi\n\n2.64\n\n151\n\n18.27\n\n801\n\n14.10\n\n673\n\n18.76\n\n845\n\n14.16\n\n678\n\n14.15\n\n677\n\n14.10\n\n673\n\n14.12\n\n675\n\n9.2\n14.7\n\n443\n670\n\n11.36\n\n567\n\n9.12\n\n462\n\n2.59\n\n144\n\nrak§iimsi bhitiini diSa dravanti\nriik�asim iisurim caiva\nrasa-varjam rasa'py asya\nrasa'ham apsu kaunteya\nrasyii� snigdhii{l sthirii hrdyii{l\n\n7.8\n\n373\n\n17.8\n\n759\n\nriitrim yuga-sahasriintiim\nriitry-iigame p raliyante\n\n8.17\n\n427\n\n8.18\n\n428\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0945": "Index of Sanskrit Verses\n\nriitry-iigame'vasa[! piirtha\nnibhir bahodhii gitam\nrte'pi tviirh na bhavi§yanti sarve\nrudriidityii vasavo ye ca siidhyii[!\nrud riipiirh sahkaras ciismi\nruparh mahat te bahu-vaktra-netram\n\n8.19\n\n429\n\n13.5\n\n625\n\n11.32\n\n563\n\n11.22\n\n557\n\n10.23\n\n521\n\n11.23\n\n557\n\ns\n\nsabdiidin vi§ayiirh s tyaktvii\nsabdiidin vi§ayiin anye\nsa brahma-yoga-yuktiitmii\nsa buddhimiin manu§ye�u\nsa ca yo yat prabhiivas ca\n\n18.51\n\n820\n\n4.26\n\n250\n\n5.21\n\n295\n\n4.18\n\n241\n\n13.4\n\n624\n\nsad-bhiive siidhu-bhiive ca\nsiidhibhutiidhidaivarh miim\nsiidhur eva sa mantavya[!\nsiidhu§V api ca piipe§u\nsadr§arh ce§tate svasyiift\n\n17.26\n\n774\n\n7.30\n\n406\n\n9.30\n\n483\n\n6.9\n\n316\n\n3.33\n\n198\n\nsa eviiyarh mayii te'dya\nsa gho§O dhiirtarii§!riipiim\nsa gupiin samatityaitiin\nsaha-jarh karma kaunteya\nsahasaiviibhyahanyanta\n\n4.3\n\n217\n\nsahasra-yuga-paryantam\nsaha-yajiiiift prajii[! sntvii\nsa kiileneha mahatii\nsakheti matvii prasabharh yad uktam\n5aknotihaiva ya[! so{lhum\nsa krtvii riijasarh tyiigam\nsaktii[! karmaf!y avidviirh sa[!\nsakya evarh vidho dra§tum\nsamiidhiiv acalii buddhi[!\nsama-du[!kha-sukha[! svastha[!\nsama-du[!kha-sukharh dhiram\nsama[! sarve§U bhute§u\nsama[! satrau ca mitre ca\nsama[! siddhiiv asiddhau ca\nsamarh kiiya-siro-grivam\nsamarh pasyan hi ;;arvatra\nsamarh sarve§U bhute§u\nsamiisenaiva kaunteya\nsambhava[! sarva-bhutiiniim\nsambhiivitasya ciikirti[!\nsamo damas tapa[! saucam\nsamo'harh sarva-bhute§u\n\n1.19\n\n46\n\n14.26\n\n688\n\n18.48\n\n817\n\nl.l3\n\n42\n\n8.17\n\n427\n\n3.10\n\n171\n\n4.2\n\n216\n\n11.41\n\n572\n\nS.23\n\n297\n\n18.8\n\n786\n\n3.25\n\n190\n\n11.53\n\n587\n\n2.53\n\n138\n\n14.24\n\n685\n\n2.15.\n\n91\n\n18.54\n\n821\n\n12.18\n\n615\n\n4.22\n\n245\n\n6.13\n\n320\n\n13.29\n\n655\n\n13.28\n\n654\n\n18.50\n\n819\n\n14.3\n\n666\n\n2.34\n\n116\n\n18.42\n9.29\n\nsamprek§ya niisikiigrarh svam\nsarhviidam imam asrau§am\nsanai[! sanair uparamet\nsahgarh tyaktvii phalarh caiva\nsahgiit saiijiiyate kiima[!\nsa niScayena yoktavya[!\nsahkalpa-prabhaviin kiimiin\nsahkarasya ca kartii syiim\nsahkaro narakiiyaiva\nsiihkhya-yogau prthag biiliift\n\n893\n\n6.13\n\n320\n\n18.74\n\n843·\n\n6.25\n\n333\n\n18.9\n\n787\n\n2.62\n\n148\n\n6.23\n\n332\n\n6.24\n\n332\n\n3.24\n\n188\n\n1.41\n\n65\n\n5.4\n\n275\n\nsiihkhye krtiinte proktiini\nsanniyamyendriya-griimam\nsannyiisaft karma-yogas ca\nsannyiisarh karmapiirh kr§pa\nsannyiisas tu mahii-biiho\n\n18.13\n\n790\n\n12.4\n\n598.\n\n5.2\n\n272\n\n5.1\n\n271\n\n5.6\n\n277\n\nsannyiisasya mahii-biiho\nsannyiisa-yoga-yuktiitmii\nsiintim nirviipa-paramiim\nsantu§taft satatarh yogi\nsargiipiim iidir antas ca\n\n18.1\n\n779\n\n9.28\n\n480\n\nsarge'pi nopajiiyante\nsiirirarh kevalarh karma\nsarirarh yad aviipnoti\nsarira-stho'pi kaunt(!ya\nsarira-viihmanobhir yat\nsarira-yiitriipi ca te\nsarva-bhUtiini kaunteya\nsarvacbhutiini sarhmoham\nsarva-bhuta-stham iitmiinam\nsarva-bhuta-sthitarh yo miim\nsarvabhUtiitmabhutiitmii\nsarva-bhute§U yenaikam\nsarva-dharmiin parityajya\nsarva-dviiriipi sarhyamya\nsarva-dviire§u dehe'smin\nsarva-guhyatamarh bhUya[!\nsarva-jiiiina-vimu{lhiirhs tiin\nsarva-karmiipi manasii\nsarva-karmiipy api sadii\nsarva-karma-phala-tyiigam\n\n6.15\n\n322\n\n12.1,4\n\n610\n\n10.32\n\n528\n\n14.2\n4.2115.8\n\n664\n244\n704\n\n13.32\n\n657\n\n18.15\n\n791.\n\n3.8\n\n16.9\n\n9.7\n\n454\n\n7.27\n\n402\n\n6.29\n\n33r7\n\n6.31.\n\n339.\n\n5.7\n\n279\n\n18.20\n\n795\n\n18.66\n\n834\n\n8.12\n\n422\n\n14.11\n\n674\n\n18.64\n\n832\n\n3.32\n\n198\n\n5.13\n\n285\n\n18.56\n\n825\n\n18.2\n\n781\n\nsarva-karma-phala-tyiigam\nsarvam etad rtarh manye\nsarvarh jiiiina-plavenaiva\n\n12.11\n\n607\n\n10.14\n\n512\n\n4.36\n\n262\n\n812\n\nsarvarh karmiikhilarh piirtha\n\n4.33\n\n258\n\n482\n\nsarviirindriya-karmiif!i\n\n4.27\n\n2�1\n\n_l;l\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0946": "l\n\n894\n\nBhagavad-gita As It Is\n\nsaroiirambhii hi do§erza\nsarviirambha-parityiigi\nsaroiirambha-parityiigi\nsaroiirthiin viparitiims ca\nsaroa-sahkalpa-sannyiisi\n\n18.48\n\n817\n\n12.16\n\n613\n\n14.25\n\n685\n\n18.32\n\n805\n\n6.4\n\n3ll\n\nsarviiscaryamayarh devam\nsaroasya ciiharh hrdi sannivi§tha[l\nsaroasya dhiitiiram acintya-riipam\nsarwtafl. piipi-piidarh tat\nsaroataft srutimal loke\nsaroathii vartamiino'pi\nsarvathii vartamiino 'pi\nsaroatra-gam acintyarh ca\nsaroatriivasthito dehe\nsaroa-yoni§u kaunteya\nsaroendriya-gurziibhiisam\nsaroe'py ete yajna-vidafl.\nsa sannyiisi ca yogi ca\nsa saroa-vid bhajati miim\nsiiSvatasya ca dharmasya\nsatatarh kirtayanto miim\nsa tayii sraddhayii yuktaft\nsatkiira-miina-piijiirtham\nsattvarh prakrti-jair muktam\nsattvarh rajas tama iti\nsattvarh sukhe sanjayati\nsattviinuriipii saroasya\nsattviit sanjiiyate jniinam\nsiittviki riijasi caiva\nsaubhadras ca mahii-biihufl.\nsaubhadro draupadeyiiS ca\n§auryarh tejo dhrtir diik§yam\nsa yat pramiiparh kurute\nsa yogi brahma-niroiipam\nseniininiim aharh skandaf!\nsenayor ubhayor madhye\nsenayor ubhayor madhye\nsenayor ubhayor madhye\nsidanti mama giitriipi\nsiddhirh priipto yathii brahma\nsiddhy-asiddhayor niroikiira{l\n\nsiddhy-asiddhyoft samo bhiitvii\nsimha-niidarh vinadyoccaifi\nsitonla-sukha-du{lkhe�u\nsito�pa-sukha-du{lkhe§U\nsm[ti-bhrarhsiid buddhi-niiSafl.\nso 'pi mukta[l subhiillokiin\n\n1l.l1\n\n547\n\n15.15\n\n712\n\n8.9\n\n418\n\n13.14\n\n636\n\n13.14\n\n636\n\n6.31\n\n339\n\n13.24\n\n649\n\n12.3\n\n598\n\n13.33\n\n658\n\n14.4\n\n667\n\n13.15\n\n637\n\n4.30\n\n255\n\n6.1\n\n307\n\n15.19\n\n717\n\n14.27\n\n689\n\n9.14\n\n464\n\n7.22\n\n394\n\n17.18\n\n767\n\n18.40\n\n811\n\n14.5\n\n668\n\n14.9\n\n672\n\n17.3\n\n753\n\n14.17\n\n680\n\n17.2\n\n752\n\nl.l8\n\n45\n\n1.6\n\n36\n\n18.43\n\n812\n\n3.21\n\n185\n\n5.24\n\n298\n\n10.24\n\n522\n\n1.21\n\n48\n\n1.24\n\n50\n\n2.10\n\n84\n\n1.28\n\n54\n\n18.50\n\n819\n\n18.26\n\n800\n\n2.48\n\n133\n\nl.l2\n\n41\n\n6.7\n\n314\n\n12.18\n\n615\n\n2.63\n\n149\n\n18.71\n\n839\n\nso 'vikalpena yogena\nsparsiin krtvii bahir bahyiin\nsraddadhiinii mat-paramiifl.\nsraddhiimayo 'yam puru§afi.\nsraddhiiviillabhate jniinam\nsraddhiiviin ansiiyas ca\nsraddhiiviin bhajate yo miim\nsraddhiivanto 'nasiiyanto\nsraddhii-virahitam yajnam\nsraddhayii parayii tap tam\nsraddhayii parayopetiifl.\nsreyiin dravyamayiid yajniit\nsreyiin sva-dharmo vigurzafl.\nsreyiin sva-dharmo vigurzafl.\nsreyo hi jniinam abhyiisiit\nsrotriidinindriyii'{ly anye\nsrotrarh cak§ufi. sparsanarh ca\nsruti-vipratipannii te\nsthi ne hr§ikesa tava prakirtya\nsthira-buddhir asammii(lhafl.\nsthita-dhifl kim prabhii§eta\nsthita-prajnasya kii bhii§ii\nsthito 'smi gata-sandehafl.\nsthitviisyiim anta-kiile 'pi\nst�u du§tiisu vii�rzeya\nstriyo vaiSyiis tathii siidriifl.\nsubhiisubha-parityiigi\nsubhiisubha-phalair evam\nsucau dese prati§thiipya\nsuciniirh srimatiirh gehe\n\n10.7\n\n501\n\n5.27\n\n302\n\n12.20\n\n616\n\n17.3\n\n753\n\n4.39\n\n264\n\n18.71\n\n839\n\n6.47\n\n358\n\n3.31 197\n17.13 763\n17.17\n\n767\n\n1.22\n\n597\n\n4.33\n\n258\n\n18.47\n\n815\n\n3.35\n\n201\n\n12.12\n\n609\n\n4.26\n\n250\n\n15.9\n\n705\n\n2.53\n\n138\n\n11.36\n\n567\n\n5.20\n\n294\n\n2.54\n\n139\n\n2.54\n\n139\n\n18.73\n\n841\n\n2.72\n\n158\n\n1.40\n\n64\n\n9.32\n\n486\n\n12.17\n\n614\n\n9.28\n\n480\n\n6.ll\n\n319\n\n6.41\n\n352\n\nsudurdarsam idarh riipam\nsuh.rdarh sarva-bhiitiiniim\nsuhrn-mitriiry-udiisinasukha-dufl.khe same krtvii\nsukham iityantikarh yat tat\n\n11.52\n\n585\n\nsukharh du[lkharh bhavo 'bhiiva{l\nsukharh tv idiinirh tri-vidham\nsukharh vii yadi vii du{lkham\nsukha-sahgena badhniiti\nsukhena brahma-sarhsparsam\nsukhina{l k§atriyii{l piirtha\n\n10.4\n\n496\n\n18.36\n\n808\n\n6.32\n\n341\n\nsukla-knT}e gati hy ete\nsiik§matviit tad avijneyam\nsuni caiva svapiike ca\nsvabhiiva-jena kaunteya\nsvabhiiva-niyatam karma\nsvadharmam api ciivek1ya\n\n5.29\n\n303\n\n6.9\n\n316\n\n2.38\n\n119\n\n6.21\n\n328\n\n14.6\n\n669\n\n6.28\n\n336\n\n2.32\n\n115\n\n8.26\n\n436\n\n13.16\n\n639\n\n5.18\n\n291\n\n18.60\n\n829\n\n18.47\n\n815\n\n2.31\n\n113\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0947": "Index of Sanskrit Verses\n\nsva-dharme nidhanarh sreya�\n\n3.35\n\n201\n\nsviidhyiiyiibhyasanarh caiva\nsviidhyiiya-jiiiina-yajiias ca\nsvajanarh hi katharh hatvii\nsvakarmaflii tam abhyarcya\n\n17.15 765\n4.28· 252\n1.36\n60\n18.46 814\n\nsvakarma-nirata� siddhim\n\n18.45\n\n813\n\nsvalpam apy asya dharmasya\nsvastity uktvii mahar�i-siddha-sanghii�\n\n2.40\n11.21\n\n123\n\nsvasuriin suhrdas caiva\n\n1.26\n\n52\n\n556\n\nsvayam eviitmaniitmiinam\n\n10.15\n\n513\n\nsve sve karmafly abhirata�\n\n18.45\n\n813\n\nT\ntac ca sarhsmrtya sarhsmrtya\n\n18.77\n\ntadii gantasi nirvedam\ntad aharh bhakty-upahrtam\n\n2.52\n9.26\n\n846\n137\n477\n\ntad-artharh karma kaunteya\ntad asya harati prajiiiim\n\n3.9\n\n170\n\n2.67\n\n153\n\ntad buddhayas tad atmana�\n\n5.17\n\ntasmiid aparihiirye 'rthe\ntasmiid asakta� satatam\n\n895\n\ntasmiid evarh viditvainam\ntasmiid om ity udahrtya\n\n2.27\n3.19\n2.25\n17.24\n\n108\n163\n105\n773\n\ntasmiid utt�tha kaunteya\n\n2.37\n\n119\n\ntasmiid yasya mahii-'biiho\ntasmiid yogiiya yujyasva\ntasman niirha vayarh hantum\ntasmiit praflamya prartidhiiya kiiyam\ntasmiit sarva-gatarh brahma\n\n2.68\n2.50\n1.36\n11.44\n\n154\n135\n\n3.15\n\n60\n575\n179\n\ntasmiit sarviifli bhiitiini\ntasmiit sarve�u kiile�u\n\n2.30\n\n112\n\n8.7\n\n416\n\ntasmiit sarve§U kiile�u\n\n8.27\n\n436\n\ntasmiit tvam indriyiifiY iidau\ntasmat tvam utt�tha yaso labhasva\n\n3.41\n\n208\n\n11.33\n\n564\n\ntasyiiharh na praflasyami\n\n6.30\n\n338\n\ntasyaharh nigraharh manye\n\n6.34\n\n343\n\n8.14\n\n423\n\n290\n\ntasyaharh sulabha� partha\ntasya kartiiram api miim\n\n4.13\n\n235\n\n1.12\n\n41\n\n7.21\n\n392\n\n3.2\n\n161\n\ntasya saiijanayan har§am\n\ntad eva me dar5aya deva riipam\ntad ity anabhisandhiiya\n\n11.45\n17.25\n\ntadottama-vidarh lokan\n\n14.14\n\n576\n774\n676\n\ntata eva ca vistiiram\n\n13.31\n\n656\n\ntata� padarh tat parimiirgitavyam\n\n15.4\n\n697\n\ntad ekarh vada ni5citya\n\ntadvat kama yarh praviSanti sarve\ntad viddhi praflipiitena\nta ime 'vasthitii yuddhe\ntair dattiin apradiiyaibhya�\ntamas tv ajiiiina-jarh viddhi\ntamasy etiini jayante\n\n2.70\n4.34\n1.33\n3.12\n14.8\n\n155\n259\n58\n174\n671\n\ntam eva sarartarh gaccha\ntarh tam evaiti kaunteya\n\n14.13\n15.4\n18.62\n8.6\n\ntarh tarh niyamam asthiiya\n\n7.20 391\n\ntarh tathii krpayav�tam\n\n2.1\n\ntam uvaca hnikesa�\ntarh vidyiid du�kha-sarhyoga-\n\n2.10\n\n7l\n84\n\ntam eva ciidyarh puru�arh prapadye\n\n676\n697\n830\n415\n\ntasya tasyiicalarh sraddhiim\n\ntata� sankhiiS ca bheryas ca\n\n1.13\n\n42\n\ntata� sa vismayiiv�ta�\n\n11.14\n\n550\n\ntata� svadharmarh kirtim ca\ntata� svetair hayair yukte\n\n2.33\n\n116\n42\n\ntatas tato niyamyaitat\ntathii dehiintara-priipti�\n\n6.26 334\n2.13\n88\n\ntathaiva nasiiya viSanti lokii�\n\n11.29\n\n561\n\ntathapi tvarh mahii-biiho\ntathii pralinas tamasi\ntathii saririifli vihiiya ji�ani\ntatha sarviirti bhiitani\ntathii taviimi nara-loka-virii�\n\n2.26\n14.15\n2.22\n9.6\n11.28\n\n106\n677\n102\n453\n560\n\ntat kirh karmafli ghore mam\ntat k§etrarh yac ca yiidrk ca\n\n3.1\n\n161\n\n13.4\n\n624\n\ntato miirh tattvato jiiiitva\n\n18.55\n\n823\n\n1.14\n\n6.23\n\n328\n\ntiin aharh dv�ata� kriiriin\n\n16.19\n\n742\n\ntiin ak.rtsna-vido mandan\n\n3.29\n\n194\n\ntiini sarviifli sarhyamya\n\n2.61\n\n147\n\ntan nibadhnati kaunteya\n\n14.7\n\n670\n\ntato yuddhaya yajyasva\ntat prasiidiit parii rh santim\ntatra candramasarh jyoti�\n\n2.38 119\n18.62 830\n8.25 435\n\ntan samik§ya sa kaunteya�\n\n1.27\n\n53\n\ntiiny aharh veda sarviifli\n\n4.5\n\n219\n\ntapiimy aham aharh va�am\n\n9.19\n\n470\n\ntatraikiigrarh mana� krtvii\ntatraikastharh jagat krtsnam\n\n6.12\n\n319\n\n11.13\n\n549\n\ntapasvibhyo 'dhiko yogi\n\n6 46\n.\n\n357\n\ntatraivarh sati kartiiram\n\n18.16\n\ntiisiirh brahma mahad yoni!l\n\n14.4\n16.24\n\n667\n747\n\ntatriipasyat sthitiin parth�\n\n792\n52\n\ntatra prayiitii gacchanti\n\n8.24\n\n434\n\n4.42\n\n267\n\ntatra sattvarh nirmalatviit\n\n14.6\n\n669\n\ntasmiic chiistrarh pramiif1am te\ntasmiid ajiiiina-sambhiitam\n\n1.26\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0948": "896\n\nBhagavad-gita As It Is\n\ntatra srir vijayo bhUtift\ntatra, tam buddhi-samyogam\ntat sukham siittvikam proktam\ntat svayam yoga-samsiddhaft\ntat tad eviivagaccha tvam\n\n18.78\n\n847\n\n6.43\n\n354\n\n18.37\n\n808\n\n4.38\n\n264\n\n10.41\n\n536\n\ntat te karma pravak§yiimi\ntattvavit tu mahii-biiho\ntiiviin sarve§u vede§U\ntay�r na vasam iigacchet\ntayos tu karma-sannyiisiit\n\n2.46\n\n130\n\n3.34\n\n199\n\n5.2\n\n272\n\nte brahma tad viduft krtsnam\n\n7.29\n\n404\n\nte dvandva-moha-nirmuktiih\n\n7.28\n\n403\n\n.\ntejaft k�amii dhrtift saucam\ntejobhi.r iipiirya jagat samagram\ntejomayam viSvam ananatam iidyam\ntenaiva riiperta catur-bhujena\nte 'pi ciititaranty eva\nte 'pi miim eva kaunteya\nte priipnuvanti miim eva\ntl! pupyam iisiidya surendra-lokam\nte§iim iidityavaj jiiiinam\nte§iim aham samuddhartii\nte§iim eviinukampiirtham\nte§lim jiiiini nitya-yuk taft\nte§iim ni§thii tu kii kn1Ja\nte§iim nityiibhiyuktiiniim\nte§iim satata-yuktiiniim\nte tam bhuktvii svarga-lokam viSiilam\ntraigurtya-vi§ayii vedii[!\ntrai-vidyii miim soma-piift piita-piipiift\ntrib_hir guf!amayair bhiivaift\ntri-vidhii bhavati sraddhii\ntrividham narakasyedam\ntulya-nindii-stutir mauni\ntulya-priyiipriyo dhiraft\ntvad-anyaft samsayasyiisya\ntvam iidi-devaft puru§aft puriirtaft\ntvam ak§aram paramam veditavyam\ntvam avyayaft siisvata-dharma-goptii\ntvattaft kamala-patriik§a\ntyiigasya ca hr§ike5a\ntyiigi sattva-samiiv�{aft\ntyiigo hi puru§a-vyiighra\ntyiijyam do§avad ity eke\ntyaktvii deham punar janma\ntyaktvii karma-phaliisangam\n\n4.16\n\n239\n\n3.2R\n\n193\n\n16.3\n\n721\n\n11.30\n\n562\n\n11.47\n\n578\n\n11.46\n\n577\n\n13.26\n\n651\n\n9.23\n12.4\n\n474\n598\n\n9.20\n\n471\n\n5.16\n\n289\n\n12.7\n\n601\n\n10.11\n\n508\n\n7.17\n\n388\n\n17.1\n\n751\n\n9.22\n\n473\n\n10.10\n\n506\n\n9.21\n\n472\n\n2.45\n\n129\n\n9.20\n\n471\n\n7.13\n\n378\n\n17.2\n\n752\n\n16.21\n\n744\n\n12.19\n\n615\n\n14.24\n\n685\n\n6.39\n\n349\n\n11.38\n\n569\n\n11.18\n\n553\n\n11.18\n\n553\n\n11.2\n\n540\n\n18.1\n\n779\n\n18.10\n\n788\n\n18.4\n\n783\n\n18.3\n\n782\n\n4.9\n\n227\n\n4.20\n\n243\n\n2.19\n\n97\n\nu\n\nubhau tau na vijiinitaf!\n\nubhayor api dr§!o'nta[!\nuccai[!sravasam asniiniim\nucchi§fam api ciimedhyam\nudiirii[! sarva evaite\nudiisinavad iisina[!\nudiisina-vad iisinam\nuddhared iitmaniitmiinam\nupadek§yanti te jiiiinam\nupadra§{iinumantii ca\nupaiti siinta-rajasam\nupaviSyiisane yuiijyiid\niirdhvam gacchanti sattva-sthiift\niirdhva-miilam adhah-siikham\nu'tkriimantam sthita \"m viipi\nutsiidyante jiiti-dharmii[!\nutsanna-kula-dharmiipiim\nutsideyur ime lokiift\nuttamaft puru§as tv anya[!\nuviica piirtha pasyaitiin\n\n2.16\n\n92\n\n10.27\n\n524\n\n17.10\n\n759\n\n7.18\n\n389\n\n14.23\n\n685\n\n9.9\n\n456\n\n6.5\n\n312\n\n4.34\n\n259\n\n13.23\n\n648\n\n6.27\n\n335\n\n6.12\n\n319\n\n14.18\n\n681\n\n15.1\n\n693\n\n15.10\n\n706\n\n1.42\n\n66\n\n1.43\n\n67\n\n3.24\n\n188\n\n15.17\n\n715\n\n1.25\n\n51\n\n11.27\n\n559\n\nv\n\nvaktriipi te tvaramiipii visanti\nvaktum arhasy ase§epa\nviisiirhsi jirpiini yathii vihiiya\nvase hi yasyendriyiirti\nviisudeva[! sarvam iti\nvasiiniim piivakas ciismi\nvasyiitmanii tu yatatii\nviiyur yamo'gnir varunah sasiiitkah\nvediiham samatitiini\nvedais ca sarvair aham e1!a vedya[!\n·\n\n•\n\n·\n\nvediiniim siima-vedo'smi\nveda-viida-ratiift piirtha\nvediiviniisinam nityam\nvede§U yajiie§u tapaftsu caiva\nvedyam pavitram omkiira[!\nvepathus ca sarire me\nvettiisi vedyam ca param ca dhiima\nvetti sarve§U bhiite§u\nvetti yatra na caiviiyam\nvidhi-hinam asr§tiinnam\nvidyii-vinaya-sampanne\nvigatecchG-bhaya-krodha[!\nvihiiya kiimiin yaft sarviin\nvijiiiitum icchiimi bhavantam-iidyam\nvikiiriims ca gupiirhs caiva\nvimrsyaitad ase§erta\nvimucya nirmamaft siinta[!\n\n10.16\n\n514\n\n2.22\n\n102\n\n2.16\n\n147\n\n7.19\n\n391\n\n10.23\n\n521\n\n6.36\n\n346\n\n11.39\n\n570\n\n7.26\n\n401\n\n15.15\n\n712\n\n10.22\n\n520\n\n2.42\n\n126\n\n2.21\n\n100\n\n8.28\n\n437\n\n9.17\n\n468\n\n1.29\n\n55\n\n11.38\n\n569\n\n18.21\n\n796\n\n6.21\n\n328\n\n17.13\n\n763\n\n5.18\n\n291\n\n5.28\n\n302\n\n2.71\n\n157\n\n11.31\n\n562\n\n13.20\n\n643\n\n18.63\n\n831\n\n18.53\n\n820\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0949": "Index of Sanskrit Verses\n\n897\n\nvimii{ihii niinupasyanti\nviniisam avyayasyiisya\nvinasyatsv avinasyantam\nv4 iidi dirgha-sii tri ca\nv4ayii vinivartante\n\n15.10\n2.17\n13.28\n18.28\n2.59\n\n706\n94\n654\n802\n144\n\nyad riijya-sukha-lobhena\nyadrcchii-liibha-santu�faf!\nyadrcchayii copapannam\nyad yad licarati sre�fhaf!\nyad yad vibhiitimat sattvam\n\n1.44\n4.22\n2.32\n3.21\n10.41\n\nv4ayendriya-samyogiit\nv4idantam idam viikyam\nvismayo me mahan riijan\nvis.rjya sa-saram ciipam\nv4fabhyiiham idam k.rtsnam\n\n18.38 809\n2.1\n71\n18.77 846\n1.46 69\n10.42 537\n\nyadyapy ete na pasyanti\nya enam vetti hantaram\nya evam vetti puru�am\nyaf! pasyati tathiitmanam\nyaf! prayati sa mad-bhavam\n\n1.37 62'\n2.19 97\n13.24 649\n13.30 655\n8.5 414\n\nvistare[liitmano yogam\nvita-riiga-bhaya-krodhaft\nvita-riiga-bhaya-krodhaf!\nvivasviin manave priiha\nvividhas ca prthak ce�fiif!\n\n10.18\n4.10\n2.56\n4.1\n18.14\n\n516\n229\n141\n213\n790\n\nyaf! prayati tyajan deham\nyaf! sarvatriinabhisnehaf!\nyaf! sa sarve�u bhiite�u\nyaf! siistra-vidhim utsrjya\nya idam paramam guhyam\n\n8.13\n2.57\n8.20\n16.23\n18.68\n\n423\n143\n430\n746\n837\n\nvivikta-desa-sevitvam\nvivikta-sevi laghv-iisi\nvn[liniim vasudevo'smi\nvyamiSre!leva vakyena\nvyapetabhift prita-maniif! punas tvam\n\n13.11\n18.52\n10.37\n3.2\n11.49\n\n628\n820\n533\n162\n582\n\nyajante niima-yajiiais te\nyajante siittvikii deviin\nyaj jiiatva munayaf! sarve\nyaj jiiatvii na punar moham\nyaj jiiiitvii neha bhiiyo'nyat\n\n16.17\n17:4\n14.1\n4.35\n7.2\n\n740\n755\n663\n260\n363\n\nvyasa-prasiidiic chrutaviin\nvyavasayatmika buddhif!\nvyavasayatmika buddhif!\nvyii{ihiim drupada-putre[la\n\n18.75 844\n2.14 125\n2.44 128\n34\n1.3\n\nyajiia-dana-tapaf!-karma\nyajiia-dana-tapaf!-karma\nyajnad bhavati parjanyaf!\nyajiianam japa\"yajiio'smi\nyajiiarthiit karma[lo'nyatra\n\n18.3\n18.5\nl.l4\n10.25\n3.9\n\n782\n783\n177\n522\n170\n\nyajiia-s4famrta-bhujaf!\nyajiia-s4fasinaf! santa[!\nyajiias tapas tathii danam\nyajiiayacarataf! karma\nyajiie tapasi dane ca\n\n4.31\n3.13\n17.7\n4.23\n17.27\n\n255\n176\n758\n246\n774\n\nyajiio danam tapaS caiva\nyak�ye diisyami mod4ye\nyam hi na vyathayanti ete\nyam imam pu�pitam vacam\nyam labdhva capa ram labham\n\n18.5 783\n16.15 737\n2.15 91\n2.42 126\n6.22 328\n\nyam priip ya na nivartante\nyam sannyasam iti priihuf!\n\n8.2i �31\n6.2 309\n\nyam yam vapi smaran bhiivam\nyan eva hatvii na jijiv4amaf!\nya niSii sarva-bhiitiiniim\n\n8.6\n\n415\n\n2.6\n2.69\n\n154\n\ny\n\nyabhir vibhiitibhir lokan\nyac candramasi yac ciignau\nyac capi sarva-bhiitanam\nyac cavahiisartham asatk.rto'si\nyac chreya etayor ekam\n\n10.16\n15.12\n10.39\n11.42\n5.1\n\n514\n708\n535\n572\n271\n\nyac chreyaf! syan niScitam briihi tan\nyada bhiita prthag-bhavam\nyad aditya-gatam tejaf!\nyad agre canubandhe ca\nyad ahankaram asritya\n\n2.7\n13.31\n15.12\n18.39\n18.59\n\n79\n656\n708\n810\n828\n\nyada hi nendriyarthe�u\nyad ak�aram veda-vido vadanti\nyadii samharate cayam\nyada sattve pravrddhe tu\nyadii te moha-kalilam\n\n6.4\n8.11\n2.58\n14.14\n2.52\n\n311\n421\n143\n676\n\nyada viniyatam cittam\n\n6.18 326\n4.7 224\n15.6 700\n1l.l2 548\n\nyadli yadli hi dharmasya\nyad gatva na nivartante\nyadi bhiif! sadrsi sii syat\nyad icchanto brahmacaryam. caranti\n\nyadi hy aham na varteyam\nyadi miim aprat ik aram\n\n8.11\n\n13 7\n\n421\n\n3.23\n\n188\n\n1.45\n\n68\n\nyanti deva-vratii devan\nyasmiin nodvijate lokaf!\nyasmlit k1aram atito 'ham\nyasmin sthito na duf!khena\nya�favyam eveti mana[!\nyas tu karma-phala-tyiigi\nyas tv iitma-ratir eva sylit\n\n68\n245\n115\n185\n536\n\n78\n\n9.25\n\n476\n\n12.15\n\n612\n\n15.18\n\n716\n\n6.22\n\n328\n\n17.11\n\n762\n\n18.11\n\n788\n\n3.17\n\n181\n\n'I\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0950": "898\n\nBhagavad-gita As It Is\n\nyas tv indriyiif!i manasii\nyasyiim jiigrati bhutiini\nyasya niihahkrto bhiivaft\nyasyiintaftsthiini bhiltiini\nyasya sarve samiirambhii{l\n\n3.7\n\n168\n\n2.69\n18.17\n8.22\n\n154\n793\n432\n\n4.19\n\n242\n\n18.46\n15.11\n15.11\n7.3\n\n814\n707\n707\n364\n\n6.43\n\n354\n\nyataft pravrttir bhutiiniim\nyatanto'py akrtatmiinaft\nyatanto yoginas cainam\nyatatiim api siddhiiniim\nyatate ca tato bhuyaft\nyatato hy api kaunteya\nyiita-yiimam gata-rasam\nyatendriya-mano-buddhift\nyathii dipo niviitasthaft\nyathaidhiimsi samiddho'gnifl\nyathiikiisa-sthito nityam\nyathii nadiniim bahavo'mbu-vegiift\nyathii pradiptam jvalanam patahgiift\nyaihii prakiisayaty eka{l\nyathii sarva-gatam sauk§myiit\nyatholbenavrto garbhaft\nyat karo§i yad as nasi\nyato yato niScalati\nyatra caiviitmaniitmiinam\nyatra kale tv anavrttim\n\n2.60\n\n145\n\n17.10\n\n759\n\n5.28\n\n302\n\n6.19\n4.37\n\n328\n263\n\n9.6\n11.28\n\n453\n560\n\n11.29\n\n561\n\n13.34\n\n659\n\n13.33\n\n658\n\n3.38\n\n205\n\n9.27\n\n479\n\n6.26\n\n334\n\n6.20\n\n328\n\n8.23\n\n433\n\nyatra yogesvaraft kmzaft\nyatroparamate cittam\nyat siihkhyaifl priipyate sthiinam\nyat tad agre vi§am iva\nyat tapasyasi kaunteya\n\n18.78\n\n847\n\n6.20\n\n328\n\n5.5\n18.37\n9.27\n\n276\n808\n479\n\nyat te 'ham priyamiirziiya\nyat tu kiimepsunii karma\nyat tu krtsnavad ekasmin\nyat tu pratyupakiiriirtham\nyat tvayoktam vacas tena\n\n10.1\n18.24\n\n799\n\n18.22\n\n797\n\n17.21\n11.1\n\n770\n\n1.22\n\n48\n\n2.46\n13.27\n\n130\n\nyiivad etiin nin\"k§e'ham\nyiiviin artha udapiine\nyiivat samjiiyate kincit\nyayii dharmam adharmam ca\nyayii svapnam bhayam sokam\nyayii tu dharma-kiimiirthiin\nye bhajanti tu miim bhaktyii\nye caiva sl!ttikii bhiiviifi\n\n491\n\n539\n\n18.31\n\n653\n804\n\n18.35\n\n807\n\n18.34\n\n806\n\n9.29\n7.12\n\n482\n377\n\nye cii.py ak§aram avyaktam\nye hi samsparsaja bhogiift\nye me matam idam nityam\nyena bhutiiny ase§iirzi·\nye'py anya-devatii-bhaktiift\n\n12.1\n\nye�iim arthe kiihk§itam naft\nye§iim ca tvam buho·mataft\nye�iim tv anta-gatam piipam\nye siistra-vidhim utsrjya\nye tu dharmyamrtam idam\n\n5.22\n\n595\n296\n\n3.31\n4.35\n\n197\n260\n\n9.23\n\n474\n\n1.32\n\n12.20\n\n58\n117\n403\n751\n616\n\nye tu sarviif!i karmiif!i\nye tv ak�aram anirdesyam\nye tv etad abhyasuyantaft\nye yathii miim prapadyante\nyogam yogesvariit kmziit\n\n12.6\n12.3\n\n601\n598\n\n3.32\n4.11\n\n198\n231\n\n18.75\n\n844\n\nyogiirilphasya tasyaiva\nyoga-sannyasta-karmiif!am\nyoga-sthaft kuru karmiiiJi\nyoga-yu.kto munir brahma\nyoga-yukto viSuddhiitmii\n\n6.3\n\n310\n\nyogeniivyabhiciirif!yii\nyogesvara tato me tvam\nyogina{l karma kurvanti\nyoginiim api sarve§iim\nyogino yata-cittasya\n\n2.35\n7.28\n17.1\n\n4.41\n\n266\n\n2.48\n\n133\n\n5.6\n5.7\n\n277\n279\n\n18.33\n\n806\n\n11.4\n\n542\n\n5.11\n\n283\n\n6.47\n\n358\n\n6.19\n\n328\n\nyogi yunjita satatam\nyo loka-trayam iiviSya\nyo miim ajam aniidim ca\nyo miim evam asammu{lhalz\nyo miim pasyati sarvatra\n\n6.10 317\n15.17 715\n494\n10.3\n15.19 717\n\nyo na hr�yati na dve§ti\nyo'nta{l-sukho'ntariiriimaft\nyotsyamiiniin avek§e'ham\nyo 'yam yogas tvayii prokta{l\nyo yo yam yam tanum bhaktaf!\n\n12.17\n5.24\n1.23\n6.33\n7.21\n\n298\n50\n342\n392\n\nyudhiimanyus ca vikriintafi\nyuktiihiira-vihiirasya\nyuktaft karma-phalam tyaktvii\nyukta ity ucyate yogi\nyukta-svapniivabodhasya\n\n1.6\n6.17\n\n325\n\n5.12\n\n284\n\n6.8\n6.17\n\n315\n325\n\n6.15\n\n322\n\nyunjann evam sadiitmiinam\nyunjann evam sadiitmiinam\nyuyudhiino viriitas ca\n\n6.30\n\n338\n614\n\n36\n\n6.28 . 336\n35\n1.4\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0951": "General Index\nNumerals in boldface type indicate references to translations of the verses of Bhagavad-gitii As It Is.\n\nAciiryas\n\nA\n\nreclaim conditioned souls, 16\nteach by example, 186\n\nAbhimanyu\n\n(See also Spiritual master, Teacher)\n\ndoomed at Kuruk�etra, 46\n\nAbhyiisa-yoga-yuktena cetasii niinya-giimi nii\n\nAciiryaviin puru�o veda\n\nverses quoted, 26\n\nquoted, 447\n\nAbode, Supreme\n\nSee Supreme abode, Spiritual sky, Goloka\n\nAcintya\nas inconceivable, beyond material world,\n\nVrndiivana\n\n419\n\nAbrahma-bhuvaniil lokii[l punar iivartino 'rjuna\nquoted, 19\n\nAcintya-bheda\nas duality in Kr�t;ta, 291\n\nAbsolute Truth\n\nas perfect knowledge of Absolute, 849\n\nall features realized in Kmta, 848-849\napproached by process of knowledge, 630\nas aim of life, 75\n\nKr�t;ta as everything but independent, 377,\n450-451,452-453\nParamiitmii divided and yet one, 640\n\nas iinandamaya, 399\n\nphilosophy established by Caitanya, 374\n\nas Bhagaviin, 73, 634\n\n·\n\nAction\n\nas complete whole, 12\n\naccording to order of Kr�t;ta, 826-829\n\nas goal of yoga, 357:358\n\naccording to scripture, 748\n\nas impersonal, 13\n\nas karma, 412,789\n\nas internal and external, 639\n\nas one with inaction, 241\n\nas knowing proprietorship of Kr�t;ta, 261\nas Kr�t;ta, 5,223,349,371-372,510\n\nas symptom of soul, 445\nbetter than artificial renunciation, 274\n\nas objective of devotion, 775\n\nbetter than inaction, 169\n\nas personal, 13,372,398\n\nburned up by fire of knowledge, 242\n\nas source of everything, 376\ncompared to sun, sunshine, sun-god, 73-74\ncovered by miiyii is called matter, 248\n\nconditioned soul thinks himself doer, 192193\nentanglement avoided by steadiness, 245\n\ndeclared by Kr�t;ta and Gitii, 291\n\nequated with functions of senses, 210\n\ndefeats sense indulgence, 193-194\n\nfive factors which bring about, 790-793\n\nignorance leads to anxiety, 285\n\nfor bare necessities only, 244\n\nknown by self-realized, 294-295\n\nfreedom from, 135,197\n\nknown by spiritual master, 259-260\n\nfree from duality, 246\n\nleads to Kr�t;ta consciousness, 164\n\nfruitive, abandoned by sage, 243\n\nnot attained by speculation, 509\n\nin Kr�t;ta consciousness, 14-15, 184, 191,\n\nom tat sat indicates, 772-773\n\n283\n\nthree features of, 73-74,194,513-514\n\nin mode of goodness, 798-799\n\nAciiryas\n\nin mode of ignorance, 676, 800\n\naccept rules without alteration, 748\n\nin mode of passion, 799\n\nbirth in their families fortunate, 353-354\n\nin perfection, 184\n\ngive rules and regulations, 466\nmaintain individuality on spiritual grounds,\n88\n\nintelligent bewildered in determining, 239\nin the modes and its result, 678-680\nits bondage overcome by buddhi-yoga, 164\n\nrealization by association with, 266,477\n\nits intricacies hard to understand, 240-241\n\n899\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0952": "Bhagavad-gita As It Is\n\n900\n\nActivities\n\nAction\nKr�t:Ja does not aspire to its fruits, 236\nliving entity as cause of, 132\n\nin Kr�l}a consciousness on absolute plane,\n\nmodes of nature force one to action, 166,\n\nin material and spiritual worlds, 159\n\n120,125,285\n\nin relation to birth and death, 108\n\n828-829\nmotivated by knowledge, object and know-\n\nknown by those who take refuge in Kr�l}a,\n\ner, 794\n\n405\n\nnot binding on one free of false ego, 793\n\nleading to devotional service should be\n\nnot induced by spirit, 287\n\naccepted, 785\n\nof great followed by others, 185\n\nmaterial activities cease in Kr�l}a conscious-\n\nof soul related to Kr�t:Ja, 277\n\nmaterial activities end with body, 124\n\nof life determine future state of being, 416\n\nness, 311\n\none must act at every moment, 166\n\nmaterial nature as cause of, 645-646\n\none not entitled to fruits of, 132\non spiritual level for liberation, 267, 274,\n\nneophytes want to retire from, 238\nnot created by spirit, 287\n\n275\nout of love for Kr�t:Ja, 243-244\n\nof body and spirit, 443, 445\nof demons and atheists baffled, 462-463\n\nrenounced, 183,190,267,275,285\n\nof devotee transcendental, 11,327\n\nsenses, work and doer its basis, 794\n\nof nonregulated never auspicious, 351\n\nstrengthens knowledge, 274\n\nperformed as duty, 785\n\nto be patterned after devotees, 239\n\nperformed by Janaka as example, 184-185\n\nto be performed and avoided, 804\n\nprescribed in Vedas, 179\n\n(See also Activities, Karma, Work)\n\npurified as bhakti, l 0\n\nActivities\naccording to the three modes, 15, 129,\n\nreactions burned by fire of knowledge, 263\nrenunciation of fruits brings liberation,\n\n377-378\n\n275\n\nall initiated by Paramatma, 712\n\nresults to be given up, 243,284,781 782\n\nall performed by the body, 620-621,656\n\n-\n\nsinful or pious not assumed by Kr�l}a·, 288\n\nArjuna inquires about, 410\n\nsome declare they should be abandoned,\n\nas conducted by Kr�l}a, 269, 456-457,575\n\n782\n\nas deva-prakrti, transcendental by nature,\n\nspiritualized by knowledge, 259\n\n722-723\n\nsuccess by contribution to spiritual, 247\n\nas means to spiritual sky, 24 7-248, 323\n\ntwo types for conditioned soul, 484\n\nas oblations to ancestors, 65\n\nas real life of living entity, 331\nas religion, economics, sense gratification,\nliberation, 694\n\nwelfare activities destroyed, 66\n\n(See also Action, Karma, Work)\nAcyuta\nKr�l}a addressed as, 842\n\nas sadiiciira, purified, 283\nas saniitana-yoga,. 268\n\ncan be changed, 10\ncease on attainment of yoga, 311\nconditioned soul thinks himself the doer\nof, 192-193\n\ndefeated without self-understanding, Ill\ndetachment from, 194\ndetermine type of body, 22\n\ndirected by three Vi�t;JU expansions, 367\n\nfor elevation and degradation, 289\n\nfor senses beget reactions, 120\n\nKr�l}a described as, 221\n\nAdau sraddhii tata� siidhu-sango 'tha bhajanakriyii\nverses quoted, 231\n\nAdhibhiitam\nphysical nature as, 414\n\nAdhidaivatam\nas universal form, 414\n\nAdhiyapia\nas Paramatma, 414\n\nAdhyiitma-cetasii\nas one\n\nfor senses perpetuate transmigration, 273274\n\nimpossible to abandon, 789\n\nin Kr�l}a consciousness, 120, 124,193,242\nin Kr�l}a consciousness are alone auspicious, 134-135, 352\n\n196\n\nwho depends solely on Kr�t:Ja,\n\nAdi-devam\nSee Supreme Personality of Godhead\nAditi\n\nas mother of Aditya devotees, 527\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0953": "901\n\nGeneral Index\nAdityas\nbehold universal form in wonder, 557\nidentified, 527\nKr�qa Vi�J)u amongst, 520\nshown in universal form, 544\ntwelve born of NarayaJ.la, 503\n\nAditya-varl)am tamasa� parastiit\n\nquoted, 642\nAdultery\nprovoked by irresponsible men, 64\nreligious practice keeps women from, 64\n\nAir\nas one of five great elements, 627\nas representation of demigods, 571\nbreath suspension described, 254, 302-303\n\n422\n\ncompared to soul, 658-659\ngenerated from ether, generates fire, 110\nKr�J.la as outgoing and incoming, 711-712\nsupplied by demigods, 173, 175\nsuspended to prolong life in kumbhakayoga, 254\n\nAdvaita\n\nKr�qa as, 221\nAdvaitacarya\nin disciplic succession, 29\nobeisances to, 1,2\nquoted, 425\n\n420\n\nAdvaitam acyutam aniidim ananta-rupam\n\nverses quoted, 220, 228\n\nAgamiipiiyino 'nityiis tiirhs titik§asva bhiirata\n\nquoted, 332\nAggressors\nsix types that can be killed, 61\nAgni\ndonates chariot to Arjuna, 43\nKr�J.la as, 521\nsacrifices\n\nsannyiisis, 308\nAham iidir hi deviiniim\n\nignored\n\nby\n\nAjam\n\nSee Unborn\nAjamila\nperformed duty in Kr�l}a consciousness,\n124\n\nverses quoted, 369\nAjno\n\nartificial\n\njantur anl§o\ndu�khayofi\n\n'yam\n\niitmana�\n\nsukha­\n\nverses quoted, 289\n\nAjo nitya� siisvato ' yam puriii)O\n\nverses quoted, 99\n\nquoted, 590\n\nAkiima� sarva-kiimo vii mok§a-kiima udiiradhlft\n\nverses quoted, 390\n\nAkiira\n\nas real identification, 632\nrealization of spirit, 405\n\nAkarma\n\nAharh bhakta-pariidhino-hy asvatantra iva dvija\nAharh brahmiismi\n\nAharh sarvasya prabhava�\n\nquoted, 698\n,\nAharh sarve§u bhute§u bhutiitmiivasthita� sadii\nquoted, 461\n\nAham tvarh ca athiinye\n\nquoted, 625\n\nAhiira-suddhau sattva-suddhi� sattva-suddhau\n\nverses quoted, 174\n\nAhave§U mitho 'nyonyarh jighiirhsanto mahik§ita�\n\nverses quoted, 114\n\nAho bata svapaco'to ganyiin\n\nverses quoted, 131, 355-356\n\nAhus tviim llaya� sarve devar§ir niiradas tathii\n\nverses quoted, 5\nAir\n\nuniversal form addressed as, 571\nAiravata\nidentified, 525\nKr�J.la as, 524-525\n\nAjani ca yanmayam tad avimucya niyantr\n\nAgnihotra yajnas\n\nfire\n\nten kinds controlled in yoga, 252\nto be fixed between eyebrows at death,\n\nbreath offered as oblation, 251\nas one of eight separated energies, 367-368\nas\n\nverses quoted, 233\nas beginning of sound, 530\n\nas freedom from reaction, 242\nsigns of, 244\nAk�obhya\nin disciplic succession, 29\nAll-pervading\nArjuna inquires about, 514-516\nas aspect of Supersoul, 636-637\nby diverse energies, 373\nKr�rp as all-pervading beauty, 510\nKr�J.la as, 5, 432-433, 450-451, 814815\n\nliving entities as, I 05\nuniversal form as, 570, 572\nV�pu as, 340\nwhile simultaneously in Vrndavana, 461462\n\n(See also Brahmajyoti, Brahman)\n\nAmara-kosa\n\ndictionary cited, 518\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0954": "Bhagavad-gita As It Is\n\n902\nAmbari�a Mahiirija\n\ncited as example, 153-154\nconquered Durvisii Muni, 146-147\nengaged all senses in Knqa's service, 148\nhis transcendental engagements described,\n\n327\nAmrtam\nnarrations about Knr;ta like nectar, 517\n\nAnagha\n\nAnimals\nget human life when sacrificed, 114\nhumans generally engaged in their propensities, 365\nignorance leads to rebirth amongst, 677-\n\n678\nno necessity for their killing, 727\nnonregulated\n\nhumans\n\nlikened\n\nto, 351,\n\n379\n\nA�una addressed as sinless, 719-720\n\nnot distinguished from human in realiza-\n\nsupreme abode as, 432\n\ntion, 599\non lower branches of banyan, 696\n\nAnanda-cinmaya-rasa\nAnandamaya\n\nAbsolute Truth as, 399\nKnqa as transcendental to activities, 626\n\nAnandamaya-cinmaya planets\nSee Planets\n\nAnandamayo 'bhyiisiit, 18, 331, 626\nAnanta\nas unlimited energy and influence, 569\n\nsacrificed by briihmaras, 816, 817\nsacrificed to goddess Kili, 175\ntheir evolutionary progress should not be\nchecked, 727\ntheir submission compared to devotees',\n\n245\nAnimal slaughter\n\nAnanta-brahma\n\ncow killing most vicious, 679\nfat obtainable in milk, 761\nin mode of ignorance, 679\n\nAnantavijaya\n\nkarma of, 679\n\nKnr;ta as serpent, 526\nopposed to vijniinarh brahma, 636\n\nname of Yudhitthira's r.onchshell, 46\nAniisaktasya vi1ayiin yathiirham upayunjata�\nverses quoted, 318\nAnger\nA�una's fear of acting in, 730\nas cause of delusion, 150, 204\nas demonic quality, 728-729\nas gate leading to hell, 745\nas manifestation of ignorance, 204\nchecked by execution of duty, 305\ndemons bound by, 737, 742\ndevelops from lust, 149, 204, 727\nengaged by Hanumiin as service, 204\nfreedom by breath suspension, meditation,\n\n302-303\nfreedom from, 142, 229-230, 301, 722,\n\n727\n\nin Kr�!}a consciousness becomes a friend,\n\n205\nliving entity overcome by, 403\nmust be served if mind not conquered, 314\npollutes whole body, 727\nsurmounted by self-realized, 821\ntoleration of, 298\nAnimals\ndo not incur sin by killing, 15\ndo not understand being under miiyii, 679\neaten by those in ignorance, 324-325\neat refuse of food grains, 178\nfamily attachment found in, 80\n\nin sacrificial fire not violence, 114\n\nno necessity for, 98 , 727\n\nprominent amongst demons, 734\nsinful for man, 15\nstopped by Buddha, 225\nAniruddha\nas plenary expansion, 433\nassociates with devotees, 23\n\nAnityam asukharh lokam\nquoted, 488\nAnnamaya\nas depending simply on food for existence,\n\n626\nAcwr ariyiin mahato mahiyiin\nverses quoted, 100\nAnta�pravi1ta� siistii janiiniim\nquoted, 713\nAnta-kiile ca miim eva smaran muktvii kalevaram\nverses quoted, 22\nAntavanta ime dehii�\nquoted, llO\nAnthropology\nbased on materialistic philosophy of soul,\n\n107\nAnthropomorphism\nin worship of foolish leaders, 234\n\nA(lu-iitmii\n\nas one of two kinds of souls, 100\nAnukulyasya sankalpa� priitikiilyasya varjanam\nquoted, 593\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0955": "General Index\nAnxiety\nA�una exhorted to transcend, 129\nas characteristic of Kali-yuga, 320\ncaused by duality, 130,284-285\nconstant for those who do not know\nfuture, 498\ndemons filled with, 735,736\nin material existence, 6\nof soul eating the fruits of the body, 103\none dear to KrtQ.a not disturbed by, 103,\n612-613\nrelieved by work in KrtQ.a consciousness,\n827\n(See alao Miseries, Suffering)\n\nAnyabhila,italilnyarh jflana-karmady-anavrtam\nverses quoted, 387,592\n\nApana\n\nas one of five kinds of air, 95\nbreathing methods, 254\n\nApana-vayu\n\nas engaged for realization, 252\n\nApareyam itaa tv anyam\nquoted, 8\n\nAparimita dhruvas tanubhrto yadi sarva-gatas\nverses quoted, 369\n\nAproyapat tatropi hi dr�fam\nquoted, 824\n\nArcana\n\nas engaging all senses in KrtQ.a's service,\n328\n\nArca-milrti\nSee Arca-vigraha\nArca-vigraha\n\nas incarnation of Supreme Lord, 600\nits worship for realization of Brahman,\n405\nnot material, 600\nworship discussed, 600\nworship useless without\nworshiping\nSupersoul, 461\n\nA�una\naccepts all Krtt;�a says as truth, 6,14,512\naccepts Krtt;�a as Supreme, 5-6\naddressed as anagha, sinless, 719-720\naddressed as beloved child of Kurus, 125\naddressed as best among men, 92\naddressed as best of Bharatas, 208, 386,\n433,544,653,783,808\naddressed as best of Kurus, 256, 580\naddressed as descendant of Bharata, 96,\n112,224\naddressed as Dhanaiijaya, 44, 134, 267,\n456,605,803,841\naddressed as Gut.fiikesa, 51,84,519\n\n903\n\nArjuna\naddressed as Lord of the Bhiiratas, 377\naddressed as parantapa/1, chastiser of ene·\nmies, 83-84\naddressed as Piirtha, 52, 101, 115, 141,\n188,417,430,805\naddressed as Savyasacin, 564\naddressed as scion of Bharata, 91, 403,\n622,831\naddressed as son of Bharata, 659, 666,\n671,673,675,718,722\naddressed as son of Kunti, 90, 119, 170 ,\n296, 345, 373, 427, 454, 457, 475,\n480, 620, 667, 670, 745, 817, 819,\n829\naddressed 88 son of Kuru, 354,676\naddressed 88 son of Pii}QU, 729\naddressed 88 son of Pr th i , 75, 121, 186,\n232, 258, 362, 375, 424, 464, 486,\n543, 602, 728, 730, 775, 785, 804\naddressed as tiger among men, 783\n\nagrees to fight, regains memory, 15, 539540,842-843\nanxious to see with whom he must fight,\n.\n49-50\nas always thinking of Knl}a, 25, 51\nas compassionate and softhearted, 54-55,\n60,69,72,118-119\nas.disciple and devotee of Knz:ta, 7,79, 81,\n84,122,217\nas friend and relative to Kr�z:ta, 4-5, 76,\n84-85,87,217\nas ideal disciple of Gitii, 5-6,23,32,81\nas instrument of Kr�z:ta in battle, 60,564565\nas mahii-biihu, mighty-armed, 108\nas representative of atomic soul, 90, 100\nas student of Droz:tiiciirya, 35\nbeholds all his friends and relatives on the\nBattlefield, 53\nblows his transcendental conchshell,43-44\ncited by Duryodhana as heroic bowman,\n36\ncompared to eating bird on tree of body,\n102\ndefeated Siva and received piisupata-astra,\n116\ndesires that KrtQ.a kill his relatives personally, 60\ndisciplic succession reestablished with, 4\ndisinterested in seeing four-armed form,\n583\ninqujres into fate of unsuccessful yogi,\n347-349\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0956": "Bhagavad-gita As It Is\n\n904\n\nArjuna\n\nArjuna\n\npresent when Gita was first spoken to sun­\n\nexperiences symptoms of fear,54-56\n\ngod,22l\n\nfamily attachment as root of his problems,\n\nproclaims yoga\n\n80-81\n\nrejects theory of Vaibha§ikas, 108\n\nfears he has offended Kr�r;�a out of friend-\n\nrequests to see four-armed Narayar;�a form,\n\nship,573\nforesees imminent death,54-55\n\n577-578\nsignificance as Partha,52\n\nforgets Kr�r;�a's nature,221\n\nsignificance\n\nforgets k�atriya codes,57-58\nform,558-559, 590\n\nthree worlds, 43\n\nas\n\nstanding,72\nArrogance\nas demonic quality, 728-729\n\nhis chariot donated by fire-god Agni,43\nhis delusions and impurities, 14-15, 57-\n\nArii.pam\nimpersonalists stress,372\n\n58,73, 80-81,86,90,261\n\nhis duty to fight, 63, 98, 101, 113, 115,\n\nAryama\nKr�1,1a as, 526-527\n\n116,157,169,280,730\nhis enlightenment frustrates Dhrtara�tra,\n84\n\nAryan\nbest is one who chants,131\ndefined as spiritual civilization,75\n\nhis grief overwhelming,70, 72, 81\n\nhis mind understood by Kr�r;�a,52\n\nhas knowledge of liberation from material\n\nhis positive attributes, 33, 51, 61,68,70,\n\nbondage, 75\n\n79, 343,729-730\nhis prayers and obeisances to universal\nform,550-563,567-578\nhis reluctance and refusal to fight, 49,\n56-63,69-70,75,77-79,83\nsenses controlled and satisfied by\n\nKr�r;�a,44,59\nwife, Draupadi, daughter of\n\nscriptural rules followed by, 731\n\nAsamprajfiata-samadhi\ndescribed,331\n\nAsarhsayarh samagram\nattained by devotion,363\n\nAsana\nin a�tanga-yoga, 303, 305\n\nhis victory assured,43,48,50\nKing\n\nAsat\nas nonbeing,6\n\nDrupada,35\n\ncharacteristic of material body, 22\n\nhis wife Draupadi's disrobing,41\ninfamy worse for him than death,117\n\nsacrifice and charity as,776-777\n\nAscaryo vakta kusalo 'sya labdha\nverses quoted,lll\n\ninquires on behalf of common people and\n\nAsino diirarh vrajati sayano yati sarvata�\n\ndemons,218-219,515\n\nquoted,639\n\nKarr;�a identified as his half brother, 38\nAsita\n\nKr�r;�a as, 533-534\n\nas l earned leader,382\n\nlikened to calf,28\nnot equal to Kr�r;�a,90,104\none who follows him is not bewildered,\n240\norders Kr�r;�a to draw chariot between the\narmies,49\n\ninfluences Arjuna, 831\nproclaims Kr�r;�a to be Supreme,5,6\nvalidates Arjuna's praise, 510\n\nA�tanga-yoga\nas inferior method of sense restriction,145\nas outcome of jfiana-yoga, 359\n\nperplexed by Kr�r;�a,272\npetitions Kr�r;�a's forgiveness and tolera­\n\nspoken,7,ll\n\nheritage\n\n·\n\nhis chariot capable of conquering in all\n\nplaced in ignorance so\n\ngreat\n\nwants Kr�r;�a to kill demon of misunder­\n\nHanuman and Rama on his chariot,48\n\ntion, 576\n\nhis\n\nunable to solve problems without spiritual\nmaster,81-82\n\ngiven military honors by Indra,116\n\nhis\n\nof\n\nKaunteya and Bharata,91\n\nfrightened and bewildered by universal\n\nhis\n\nsystem impossible, 25,\n\n342-343\n\nfavorably influenced by Kuruk�etra, 33\n\nGita could be\n\nautomatically\n\npracticed\n\nin\n\nKr�r;�a\n\ncon-\n\nsciousness, 305\ndescribed by Kr�r;�a, 302-303\nKr�r;�a cannot be understood by,448\n\nI\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0957": "9os·\n\nGeneral Index\nAtheists\n\nAfltiiizga-yoga\nmore difficult than Kr�J;�a consciousness,\n\nmay know Kr�J;�a as superhuman, 219\n\n303\npracticed for perfections, 253\n\nreject existence of soul, 109\n\nunnecessary for transfer to other planets,\n\ntheir . liberation;\n\none should disassociate from, 592\n\n603\nAsuram bhiivam iiirita\n\nactivities\n\nand\n\ntheir plans baffled by nature, 382-383\n\nas class of miscreant, 385-386\n\nunnecessary for Kr�r;ta to destroy them,\n\nAsuras\n\n226\n\nbehold universal form in wonder, 557\n\nAivattha\n\nA tmii\ndenotations of, 312, 410\nAtmiinam rathinam viddhi sarlram ratham eva\n\nfig tree, often worshiped, 524\nKr�J;�a as fig tree, 524\n\nca\n\nAsvatthama\n\nverses quoted, 344\n\nbeheld by Arjuna on Battlefield, 53\ncited by Duryodhana as great warrior, 38\nidentified as son of DroJ;�iicarya, 38\n\nAttachment\nabandoned and overcome by sages, 133,\n\n142,190,243,283,821\naction without, 183, 282, 787-788, 798-\n\nAsvins\nbehold.universal form in wonder, 557\n\n799\n\nAsya mahato bhutasya naivasitam etad yad\nrg-vedo yajur-veda� siima-vedo 'tharvafz\n\nas symptom of passion, 675,801-802\ncause of bondage, 133\ndefined, 142\n\ngirasa�\n\nequanimity as freedom from, 499\n\nquoted, 179\n\nAta�\n\nfruitive\n\nknowledge baffled, 462-463\n\nirl-kmw-niimiidi\n\nna\n\nbhaved\n\ngriihyam\n\nfreedom from as requisite for love, 229-\n\n230\n\nindriya*\n\nof Arjuna for material things, 56-57\n\nverses quoted, 316, 366\n\nAtatatviic ca miitrtviid iitmii hi paramo har*\n\nof demons to sense enjoyment, 739-740\nof impersonalists analyzed, 230\n\nquoted, 337\n\nAtha puruflO ha vai niiriiya(lo 'kiimayata prajii�\n\none without attachment fixed in knowledge, 143\n\nsrjeya ity upakramya\nquoted, 503\n\novercome by devotion to Kr�r;ta, 184, 231\novercome by regulations, 151\n\nAtharva-veda\nas Kr�J;�a, 469\n\nsevere penance performed out of, 757-758\n\nas one of four Vedas, 581\n\nto activities by ignorant, 190, 194-195\n\nemanates from Kr�l).a, 179\n\nto family on basis of skin disease, 80\n\nquoted, 503\n\nto inaction not advised, 132-133\n\nAthiisaktis tato bhiivas tata� premiibhyudancati\n\nto Kf�J;�a by hearing, 345\nto Kr�r;ta divided in three stages, 450\n\nverses quoted, 231\n\nAthiito brahma-jijiiasii\n\nto Kr�r;ta the same as detachment from\n\none should inquire into Supreme, 204\nAtheists\n\nto Kr�J;�a via love, 605-606\n\nmatter, 277\nto material world to be severed, 694,698,\n\nas siifzkhya philosophers, 368\n\n701\n\nbeyond spiritual understanding, 651\n\nto sense objects, 149, 698\n\ncannot have the divine vision, 580\ncannot understand forms of Kr�r;ta, 587\n\nAusterity\n\ndemons as, 742\ndiscussed as iisuram bhiivam iiirita, 385-\n\naccording to three modes, 759,764-769\nas quality of briihma(la, 812\n\n386\nfear universal form, resent praise of Kr�r;ta,\n\ndemonic when severe, 757-758\nin goodness to please Kr�r;ta, 767\n\n568\nKapila\n\nA.U.M.\n\nSee Orn\n\nconsider Kr�r;ta as demigod, 234, 538\n\nand\n\nhis\n\natheistic siifzkhya\n\nlosophy, 122,123\n\nphi­\n\nin ignorance to destroy self or others, 769\nin passion unstable, 768\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0958": "Bhagavad-gita As It Is\n\n906\nAusterity\n\nBhagavad-gitii\n\nnecessary for explanation of knowledge.\n\nas essence of Vedas and most complete\n\nnot necessary in devotional service, 466\n\nas knowing Kr�l)a factually, 843\n\nof the body, 764-765\n\nas science of God, 7,32\n\n837\n\nof speech, 765-766\n\nof the mind, 766-767\nof worshiping Kr�J].a, briihmaf!as, etc., 764765\nto be offered to Kr�J].a, 480\n\nuseless without faith in Supreme, 776-7 77\n\nscripture, 3, 13,14, 28, 32, 266\n\nas nectar, 28\n\nas subject matter for devotees, 4, 88,838\nas supreme instruction in morality, 848\nas the Lord's mercy, 7\nas unique, 844\n\nbased on principles of Upani�ads, ll1\n\nAvajiinanti miirh mii-(ihii{l\n\nbasic subjects and teachings of, 7, 9-ll,\n\nAvatiira\n\nbenefits derived from, 27-28, 82, 214, 633\n\nAvyakta\n\ncannot be explained or understood by the\n\nAvyakto k�ara ity uktas tam iihu/l paramiirh\ngatim\n\ndispels ignorance, 94, 841\n\nquoted, 359\n\n26,96,135,159,632\n\nSee Incarnations\n\ncannot be compared to mundane book, 88\n\nSee Unmanifest\n\nenvious, 88,443, 837\n\n.verses quoted, 21\n\nAvyaya\n\nKr�J].a as inexhaustible, 401\n\nhigher planets attained by hearing, 840\n\nimparted by materially uncontaminated,\n10\n\n.Ayur-vedic siistra\ncited, 7_11\n\nits history traced, 214-215\n\nits knowledge super-human, 215\n\nB\n\nlikened to cow, 28\nlikened to Ganges water, 28\n\nBihlikas, 38\nBahuniirh\n\njanmaniim\n\nfirst spoken to sun-god, 4\n\nfor whom it is spoken, 7, 32,85,591\nheard by mercy of Vyiisa, 844-845\n\nante\n\njiiiinaviin\n\nmiini\n\nprapadyate\n\nquoted, 290, 349\n\nlost when disciplic chain broken,216, 512513\n\nmain purpose of, 6, 11, R36, 848\n\nbelievers in many gods, 249\n\nmethod of hearing and understanding, 1,\n5-7, 14, 26, 29, 32, 81, 215, 216, 268 ,\n\nappears as son of Vasudeva, 534\n\nmystery cleared by Arjuna's questions, 163\n\ncited, 434, 436, 624\n\noriginal verses as clear as the sun, 585\n\nquoted, 148, 177\n\nrelated to heart of Sanjaya by Vyiisa, 844\n\nBah v-iSvara-viidi\nBaladeva\n\nBaladeva Vidyibhu�aJ].a\n\nin disciplic succession, 29\n\n439, 606\n\nnot for speculation, 214-215, 229\npart of fifth Veda, 130\n\nBiiliigra-sata-bhiigasya satadhii kalpitasya ca\n\nspeaker and spirit of, 3\n\nBali\n\nsung by Knqa to dissipate lamentation,\n\nverses quoted, 94\n\nas learned leader, 382\n\nBanyan tree\n\nmaterial universe likened to, 694-699\n\nwith roots up, branches below, 20\n\nBattlefield of Kuruk�etra\nSee Kuruk�tra\nBeauty\n\nKr�qa as all-pervading, 510\nof KwJa described, 431\n\nBehar\n\nMithili subdivision of, 185\n\nBhagavad-gitii\nas common scripture for whole world, 28\n\nstudy as worship with intelligence, 839\n72\n\nsummarized in Gitii-miihiitmya, 32\n\nteaching different from Buddhism, 158\n\nunauthorized .commentaries and translations, 3, 14, 88, 216-218, 385,513\n\nuseless if speaker were forgetful, 88, 100\n\nBhagavin\n\nas aim of life, 75\nas\n\napellation of Kr�qa throughout Gitii,\n\n73\n\nas last word in realization of Absolute, 634\n\ndefined and explained, 73-74\ndesignates Sri Kr�IJ.a, 3\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0959": "907\n\nGeneral Index\nBhagavan\nHis six opulences explained, 74\n\nrealization included in samiidhi, 139\nsometimes accepted by impersonalists, 514\nunderstood as reality, 291\n\nBhiigavata-dharma\n\npropagated by Caitanya, 385\n\nBhiigavata Purarw\nSee Srimad-Bhiigavatam\nBhajate\n\nBhakti-yoga\n\nas subject of Gitii, 159\ndefined, 507\n\ndistinguished from jfiiina-yoga, 600\ndnlha-vrata, determined faith, beginning\nof, 407\nfive different paths of, 425\n\nhouseholder allowed sex in, 322\nno impediments to, 331\n\nregulated principles advised in, 6 05-606\n\nexplained as service, 358-359\n\nsevers knot of material affection, 363\nsuccess formula given by Riipa Gosvaml,\n\nactivities may appear ordinary, 10-11\n\n(See also Bhakti, Devotional Service, Ser-\n\nBhakti\n\nas buddhi-yoga, 123\n\nas means to freedom and Vaikul)thas, 21,\n\n433\nas sii(lkhya, 123\ncontinues after liberation, 824\n\ndefined as purified activities, 10\nexample of wife and lover, 25\n\nits path not easy, 365-366\n\n333\n\nvice, Worship)\n\nBhaktyii tvananyayii saktal;t\nquoted, 639\nBharata\nArjuna addressed as descendant of, 96, 112,\n224\n.\nArjuna addressed as scion of, 91, 403,\n\nmeaning of, 309\n\n6 22, 831\nArjuna addressed as son of, 659, 666, 671,\n\nnine processes, srava(lam, etc., 26\n\nDhrtara�tra addressed as descendant, 84\n\nnecessary for seeing universal form, 586\nprinciples enable attainment of Kr�l)a,27\n\n(See also Bhakti-yoga, Devotional Service,\nservice, worship)\n\nBhakti-rasamrta-sindhu\n\ncited,442\n\nquoted,231,274,340,366,387,592\n\nBhaktir asya bhajanam tadihiimutropiidhi, etc.\n\nquoted,360\n\nBhaktisiddhiinta Sarasvati\n\n673, 675,718, 722\nsignificance of name, 91\n\nBharata .Maharaja\n\nbecomes deer in next life, 416\n\nstory of his transmigration, 354-355\nBharatas\n·\n\nArjuna addressed as best of, 208, 386 ,\n433,544,783,808\n\nArjuna addressed as chief of,653\n\nArjuna addressed as lord of,377\n\nborn in pious family,354\n\nBhiiratavar�a\n\nin disciplic succession, 29\n\nBhiiva\n\nborn in Vaig1ava family,354\n\nas preliminary stage of love of Kr�r;�a, 231\nBhava-mahiidiiviigni-nirviipa(lam\n\ncited, 489\n\nBhaktivedanta Swami Prabhupiida\nin disciplic succession,29\n\nBhaktivinode Thakur\n\nhis summary of Second Chapter, 159\nin disciplic succession, 29\nBhakti-yoga\nas acting for Kr�r;�a, Rima, Niiriiyal)a, 689\nas chanting,424\n\nas culmination of all yoga, 358-360\nas desiring only Knr;�a,424\n\nas highest realization method,596\nas Kr�r;�a consciousness, 305\n\nas means of remembering Kr�r;�a at death,\n420\nas means to supreme goal,347, 358,427\n\nearth known among demigods as,354\n\nas last stage of devotional life, 231\n\nas liberation, 330-331\nBhavambudhir vatsa-padam puram padam\nverses quoted,136\nBhayam dvitiyiibhinivesatal;t syiid iSad apetasya\nviparyayo 'smrtil;t\nquoted,322\nBhidyate hrdaya-granthiS chidyante sarva-samsayiil;t\n\nverses quoted, 363\n\nBhlma\n\nas performer of Herculean tasks, 44\n\nas� rkodara,44\nblows conchshell, 44\n\nas means to transcendental pleasure, 331\n\ncited by Duryodhana as heroic bowman,\n\nas practical for realization, 634\n\nenvied by Duryodhana, 40\n\nas part of yoga ladder, 311\n\n36\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0960": "Bhagavad-gita As It Is\n\n908\n\nBirth\n\nBhima\n\nas one of four principles of material exis-\n\nkiller of demon Higimba, 44\n\ntence, 19\n\nlikened to fig before Bhl�ma, 40\n\nas one of six transformations of body, 99\n\nprotects army of Par;gavas, 39-40\n\nBrahman as source of, 666\n\nBhl�ma\n\ncannot be counteracted by wealth, 82\n\nas excuse for Arjuna's not fighting, 76,\n\ncannot be remembered by Arjuna, 220\n\n77, 113,730\n\nbeheld by Arjuna on Battlefield, 53\n\ncaused by Kr�va, 497,666-667\n\nblows conchshell and gives Duryodhana\n\nconquered by mind established in equanimity, 293\n\njoy, 41-42\n\nfreedom by transcending modes, 684\n\ncited by Duryodhana as great warrior, 38\nconsidered worshipable as superior, 77\n\nfruitive activities for, 127, 134-135\n\ndescribed as grandfather of the fighters, 41\n\nin family of transcendentalists rare, 353354\n\ndestroyed in mouth of universal form, 560\n\ninfant's distress in\n\ndid not protest Draupadl's disrobing, 41,\ndoomed at Kuruk�etra, 46,566\nforced\n\nby\n\nfinances\n\nto\n\nside\n\n108\n\nwith\n\nits cycle according to activities, 108\n\nDuryodhana, 78\n\nits perception as evil, 630\n\nhis conchshell does not disturb Par;gavas,\n\nKr�r;a as deliverer from, 602-604\n\n47\n\nKr�va can remember all His and Arjuna's\n\nhis support urged by Duryodhana, 40-41\n\nbirths, 220-222\n\nknows victory will be on Kr�r;a's side, 41-\n\nnone in spiritual world, 405,427, 715\n\n42\n\nof Kr�r;a not ordinary, 223,495\n\nKr�va speaks in .his presence, 52\n\novercome by understanding Kr�va, 324,\n\nlost respectability as teacher, 78\n\n642\n\nno need for lamentation for, 89\n\npresent everywhere in material universe,\n\none must follow, 240\ngives\n\nwomb described in\n\n632\nits certainty and unity with death, 99,\n\nBhiigavatam,\n\n582\n\nprotection\n\nto\n\nthe\n\narmy\n\n137\n\nof\n\nrepetition of, 137, 426\n\nDuryodhana, 39-40\nsuperior to Bhlma, 40\n\nsoul not subject to, 16,98-99,498\n\nsupported Kr�va in assembly of Kurus, 400\n\ntranscended by hearing from authorities,\n652\n\nwould have spiritual or heavenly body in\n\ntranscended by renunciation, 136\n\nnext life, 89\n\nBhoktii bhogyarh preritiirarh ca matvii sarvarh\nproktarh trividharh brahmam etat\n\ntypes attained by death in modes, 677678\n\n(See also Transmigration)\n\nquoted, 623\n\nBhoktiirarh yajiia-tapasiim\n\nBody\n\nSee Material body, Spiritual body, Subtle\n\nquoted, 173\n\nbody\n\nBhrgu\n\nBondage\n\nKr�va as, 523\nBhutesa\n\naction without consideration of, 800\n\nas controller of everything, 513-514\n\nBhuiijate te tv agharh piipil ye pacanty iitmakiira�Jiit\nquoted, 325\n\navoided by steadiness, 245\nboth good and evil work bind, 1 7l\ncauses of, 132,133,204,264,313,374\ndespite mundane knowledge, 199\ndisobedient doomed to, 198\n\nBhurisrava\nbeheld by Arjuna on Battlefield, 53\n\nin struggle for existence, 703\n\ncited by Duryodhana as great warrior, 38\n\nof demons, 729,739-740\n\nidentified\n\novercome by renunciation, knowledge and\n\nas son of\n\nthe\n\nKing of the\n\nBiihlikas, 38\nBirth\namongst demonic species, 744\n\nself-realization, 267,275\novercome by service to Kr�r;a or spiritual\nmaster, 242,381\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0961": "General Index\nBrahma-bhiita\n\nBondage\novercome by work according to duty,164,\nperpetuated by fruitive activities, 273-274,\n284, 670-671\n\nattained by hearing about Kr�t�a, 824\nattained with devotional service, 822\ndevotional service begins after, 448\n\nBrahma\nannihilation and creation take place at his\n\nBrahmaciifi\ncontrols mind by chanting, 250-251\n\nnight and day, 429-430, 455\nas chief among demigods, 372,502\n\nhis activities while living with spiritual\n\nas father of Bhrgu, 523\n\nmaster, 438\n\nas first living being in universe, Ill\n\ntaught celibacy and omkiira, 421-422\n\nas form of passion, 756\n\nVedic\n\nas incarnation of riijo-guva, cannot liberate, 381\n\nstudy, austerity\n\nand gentleness\n\nmeant for, 726\nBrohmacarya\n\nas initiator of Gayatrl, 532\n\nas total withdrawal from sex, 322\n\nas innumerable, 428\n\nnot possible at moment, 421-422\nrestricted sex in marriage same as, 322\n\nas learned leader, 382\n\nBrahmaiva san brohmiipyeti\n\nas part of Kr�l)a, 304,538,569, 703\n\nquoted, 689\n\nas grandfather, pitiimaha, 501\n\nBrahma-jana\n\nas secondary creator, 529\nbanyan tree grows from his abode, 694,\n\nas one who knows Brahman, 500\nBrahma-jijniisii\n\n695\n\n6,129\n\nborn from Hiral)yagarbha, 501\ncalculation of his lifetime, 427-428, 455\n\nBrahmajyoti\nas goal of impersonalists, 22-23,228,368,\n\nchanges his body, 715\ndesires to see Kr�t�a's two-armed form,586\n\n423,596\n\ndestroyed in time, 564\n\nas partial realization, 232,362\n\ndoes not possess full opulences, 74\n\nas rays of Kr�l)a 's body, 19,248, 360\n\nexhibits four, eight, sixteen, etc_, heads,\n\nattained if one dies when fiery god pre-\n\n530\n\nsides, etc_, 435\n\nexists in Supersoul, 636\n\ncontains spiritual planets, 19,22, 701\n\nhis prayers quoted, 214,440-441\n\ncovered by veil of mayii, 248,641\n\nhis progeny, 501\n\ncovers form of Kr�r.ta, 400\n\nin disciplic succession, 14,29,224,503\n\nelevation to via iisramas, 439\n\nKr�l)a as father of, 495,571\n\nemanates from supreme abode, Kr�t�aloka,\n\nKr�l)a as manifold faced, 530\n\n19\n\none must follow, 240\npraises\n\nentered by Supersoul upon leaving body,\n\nKr�t�a's forms and incarnations,\n\n220-221\n552\n\nilluminates spiritual sky, 19,641\nno spiritual diversity in, 368\n\nsubjected to influence of sense objects,\n\nplant of devotion enters, 506\nsunlight emanates from, 374,709\n\n149,381\ntransferred to spiritual universe at annihilation, 427,428\nundergoes\n\n716\neverything situated in, 248\n\nsitting on lotus flower in universal form,\n\nthousand\n\n(See also All-pervading, Brahman,Spiritual\nsky)\n\nyear\n\npenances\n\ncreate, 501\nuttered om tat sat, 773\nVedas originally spoken to him, 224\nworshiped in goodness, 756\nworships Kr�t�a as Supreme, 74,234\nBrahma-bhiita\nas freedom from contamination, 336\n\nI\n\nas joyful, desireless condition, 299,832\nas realization of Brahman, 821\n\n170,197\n\n.I\n\n909\n\nto\n\nBrahmaloka\nattained by death in goodness, 677,682\ncontains birth, old age, disease and death,\n19,20\nelevated sannyiisis promoted to, 428\nits wonders beyond calculation, 682\none subject to fall down from, 427\nroots of banyan come from, 697\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0962": "Bhagavad-gita As It Is\n\n910\n\nBrahman\n\nBrahmaloka\nsacrifice to attain, 427\n\nrealization by worship of arcii, 405\n\nsurvives all heavenly planets, 428\n\nrealization included in samiidhi, 139\n\n(See also Planets)\n\nrealization of different features, 421\nrealization takes many births, 349\n\nBrahman\nArjuna inquires about, 410\n\nrealized when different identities are no\nlonger perceived, 657\n\nas a problem for meditation, 596\nas concentrated transcendental knowledge,\n\nthree conceptions as prakrti, jwa and con­\n\n642\nas\n\nconstitutional\n\nsacrifices by yogis to, 249-250\n\nposition\n\ntroller, 623\n\nof ultimate\n\nwork in, 179\n\nhappiness, 690-691\nas form of fire within stomach, 711-712\nas Kr�IJa's personal effulgence, 248, 261,\n\n318\n\n(See also All-pervading, Brahmajyoti)\nBriihma11a\nas division of vaf1las, 24,235-236\n\nas mahat-tattva, 666\n\nas head of body of Supreme, 396\n\nas object of impersonalist meditation, 278-\n\nas representative of mode of goodness,\n\n279,493-494,596-597\nas object of merging, 22-23, 87,249-250,\n308,421\n\nas spiritual master of varras, 679, 723\n\nas origin of everything, 204\nas part of complete whole, 12,73,291\n\nworthy\n500\n\nrecipient\n\nof\n\ncharity, 499-\n\nhorn out of energy of Kr�IJa, 501\n\nas sat (being) feature, 13\nas spirit soul and jiva, 159,410,412-413,\n\n623, 635-636\ntotal material substance, source\n\nas\n\nattains heavenly planets by sacrifice, 114\n\nas sacrifice, 248\n\nas\n\n379, 669\n\nof\n\nbirth, 282,623, 666\nas truth behind Vi�Qu, 756\nas vi}niinam brahma and ananta-brahma,\n\n636\nattained by controlling senses, 256\ncontrasted with Parahrahman, 5, 376,412-\n\n413\nGiiyatr1 as sound incarnation of, 532\nidentity with, 295,405, 824\nimpregnated by Kr�IJa, 666-667\n\nchants Giiyatr1 daily, 532\nchants om tat sat, 772\ndistinguished by work in modes, 812\nduty unavoidable, 114\nhis nature and duty compared to k�triya 's,\n202\nKr�IJa as well-wisher of, 679\nmust he given all protection, 679\none should not imitate duty of, 816\nParamatma in heart of dog and briihmapa,\n\n337\nqualities of, 80, 812\nrebirth in family of, 124\nseen the same as cow, elephant, etc., 292\n\nindicated by om tat sat, 772-773\n\nsometimes must kill animals, 816, 817\n\nKr�IJa as, 5,510-511\n\nstatus transcended in Kr�J;Ia consciousness,\n\nKr�IJa as basis of, 12, 87, 291, 385, 570,\n\n635-636, 690-691\nliberation through identity with, 335-336\nlikened to ray of sunshine, 12\nmay he realized by common man, 514\nmethods of realization, 159,256,318,405\n\n405,421, 434, 657, 688-689, 819-823\nnondifferent from om or Kr�1,1a, 423\none in modes of nature cannot transcend,\n\n379\none who knows Him dies when fiery god\nprevails, 434\nrealization as aham bmhmasmi, 405\nrealization as svariipa, 295,405, 824\nrealization as vijiiiinamaya, 626\nrealization by devotional service, 688-689\n\n236\nsupposed to know about Brahman, 236\nunfit as spiritual master unless Vai�J;Iava,\n\n82\nunworthy if impious, 76\nworshiped as austerity, 764-765\n\n(See also Varra)\nBmhma11a� pathi\n\nas path of transcendental realization, 349\n\nBriihmapa va�11ava\nunsuccessful yogi horn into family of, 353\nBrahmarzi\nas Kr�l}a consciousness, 282\n\nBrahman-nirvapa\nattained by Knl}a consciousness, 158-159,\n\n302,305\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0963": "General Index\n\n911\n\nBrahmar-o prat�thiiham\n\nc\n\nquoted, 291\nBrahma1,1yatirtha\n' in disciplic succession, 29\n\nCaitanya Mahaprabhu\naccepts Kr�Qa as Supreme, 3\n\nBrahmar-yo devaki-putraf!\n\nadvises hearing and chanting, 25, 344,\n\nquoted, 504\n\n422, 652, 748\n\nBrahma-samhita\naccepts KJ1!\\}a as Supreme, 3\n\nas incarnation, 172,227\nas learned leader, 382\n\ncited, 180, 261, 398, 431,432, 454, 461,\n\n493, 520, 575, 578, 584, 586, 594,\n\navoids women, 724\ncited, 503\nconsidered most munificent, 589\n\n639,710,834\ndescribes Kr�Qa as acyuta, 221\n\ndefines svariipa, 17,635-636,842\n\ndescribes supreme abode Goloka, 19\n\ndelivered sankirtana-yajiia, 172, 176\n\nquoted, 12-13, 74, 176, 214, 220, 228,\n\nderided by Prakasananda, 508\n\n323,339,372,451,457,459,637\n\ndescribed secretly in scriptures, 227\nelevates Haridasa to niimiiciirya, 356\n\nBrahma-samsparla\n\nestablishes acintya-bheda philosophy, 3 74,\n\nas contact with Supreme, 336\n\n849\n\nBrahma-siitra\n\nforbids reading Mayavadi commentaries\n\ncited, 6, 12,780\n\non Gitii, 88\n\nBrahmaviidi\nas one of three types of transcendentalists,\n\ngives definition of real fame, 500\n\nharer niima verses quoted, 320\n\n22\n\nin disciplic succession, 29\n\nhis degree of advancement, 73\n\n(See also 1mpersonalists, Mayavadi)\n\nlikens devotional service to seed in heart,\n\n505-506\n\nBrahma-yoga\none loses taste for material pleasure in,\n\n296\n\nmore tolerant than tree, humbler than\ngrass, 415\nobeisances to, 1, 2\n\nBriihmi sthitjfl\nas liberation, 159\n\npredicts sankirtana to be spread all over\nworld, 227\n\nBrhad- Va�pava mantra\n\npropagates bhiigavata-dharma, 385\n\ncited, 463\n\nquoted, 82,308-309, 320, 330\n\nBrhan-Niiradiya Puriipa\n\nrejects\n\nquoted, 320\nidentified, 522\n\nlooking\n\nat\n\n131\n\nBrhat-siima\n\ntaught by example, 186\n\nKr�Qa as, 531-532\n\ntook sannyiisa early for higher cause, 92\n\nBuddha\n\ntranscendental stage attained by mercy of,\n\nappeared to stop animal sacrifice, 225\nappeared when materialism rampant, 225\nas principal philosopher, 444\n\n823\nwherever He was, there was Vrndavana,\n\n425\n\nBuddhism\n\nCaitanya-caritiimrta\n\nclaims void after life, 158\n\ncited, 392,395,424,449,489\n\nBuddhists\n\nplant of devotional service described in,\n\nview of soul, 107\n\n506\n\nBuddhi-yoga\nas devotional service, 122-123, 134, 164-\n\nquoted, 24, 82, 125, 226-227\nCalmness\ncreated by Kr�Qa, defined, 497-498\n\n165\nexplained, 507\n\nCaQakya PaQ-;Iit\nproclaims women generally not intelligent\n\nfrees from bonds of action, 164\n\nChapter, 163\n\nHaridasa for\n\nreply to Prakasananda why He chants,\n\nKr�pa as, 522\n\nnot inaction, 162\npresented unsystematically\n\nCho\\a\n\nwoman, 724\n\nBrhaspati\n\nor trustworthy, 64\nin\n\nSecond\n\nCappiila\ncan be elevated by devotee, 487\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0964": "Bhagavad-gita As It Is\n\n912\n\nChanting\n\nCa(l{iala\nsituated on highest platform by chanting,\n\n131\n\nby Haridasa Thakur, 326,356\ncleanses the mirror of the mind, 205,265,\n\n732\n\nCandra\n\nKr�J.la as, 523\n\nas appointed officer, 178\n\nnot advised without philosophy, 162\n\nworship in goodness, 756\n\nof Hare Kr�J.la for transcendental body,\n\nCandraloka\n\n416\n\nas goal, 470\n\nof K�Qa's glories by mahatma, 465\n\nCandrayana\n\nof om tat sat, 772-773\n(See also Sanklrtana-yajiia)\n\nas austerity, 253\nCapital Punishment\n\nCharity\n\nbeneficial in absolving karma, 101\n\naccording to three modes, 759, 769-771\n\nsupported by Manu-samhita, 101\n\nas divine quality, 722, 725\n\nCaste System\n\nas dravyamaya-yajiia, sacrifice, 253\n\nSee Var(la\nCiiturmasya\n\nas means to purify the mind, 608\n\nausterity of fasting and not shaving, 253\nCause\n\nbegun with word om, 773\nCaitanya most munificent man of, 589\ncreated by Kr�J.la, 497\n\ndemonic theory of, 733\nknowing K�l)a as cause brings surrender,\n390\nKm1a as, 12-13, 74, 126, 131, 237, 261,\n\n367, 370-371, 375-376, 493, 535, 540,\n666-668\nmaterial world nondifferent from, 282\nof result of activities, 132\nof spiritual and material worlds, 503-504\nof universe as Paramatma, 371\n\nfor pleasing Supreme Person, 775\ngiven in goodness, 499-500, 589, 725,\n769-770\ngiven in ignorance, 771\ngiven in passion, 673,770-771\nmeant for householders, 725\npurifies even great souls, 784\nshould never be abandoned, 782, 784\n\ntat and sat uttered with, 774-775\n\nParamatma as ultimate, 791\n\nuseless without faith in Supreme, 776-777\n\nuniversal form as, 569\nwhen known, nothing remains unknown,\n\n364\n\nwill not reveal two-armed form, 587\nwill not reveal universal form, 580-581\nChastity\n\nCekitana\ncited by Duryodhana as great fighter, 36\n\nCeto-darpa(la-marjanam\n\nas means for entering into Brahman, 421\nnecessary for spiritual life, 422\nnot possible today, 421-422\n\nclearing mirror of mind, 330\n\nof women necessary for good population,\n\nChandogya Upan4ad\n\n64\nChildren\n\n436\nChanting\n\nas purpose of sex, 526,723,725\n\nadvocated by Caitanya, 131\n\nas best means in Kali-yuga, 131,172-173,\n\n320,422\nas devotional process, 424, 505-506,603,\n\nat age of five trained as brahmaciiris, 322\nattachment to, 80,92\nby-products of body, not of soul, 99\nnonattachment as knowledge, 63 0, 633\n\n691\nas engagement of b�ahmacari, 251\n\nrequire protection, 64\n\nas means for pleasure, 446\n\nto be made Kr�J.la conscious, 377, 384\n\nnot given freedom, 732\n\nas means of pleasing Kr�J.la, 603\nas means of reaching supreme destination,\n\n131,604\nas\n\nmeans\n\nof remembering\n\nand\n\nunder-\n\nstanding Kr�J.la, 25, 398,415, 417-418\nas sign of advanced spiritual life, 356\nby demigods entering universal form, 556\nby demons, 735\n\nChota H aridasa\nrejected\n\nby\n\nCaitanya\n\nfor\n\nlooking\n\nat\n\nwoman, 724\n\nCintiima(li-dhiima\nwhere all desires are fulfilled, 431\n\nCiti-Sakti\nas internal transcendental potency, 330-\n\n331\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0965": "91 3\n\nGeneral Index\nConditioned soul\n\nCitraratha\n\nunder laws of material nature, 304, 429-\n\nidentified, 524\nKr�J;�a as, 524\n\n430\n\nCleanliness\nas austerity of body, 764-765\nas divine quality, 722, 728\n\nignored by demons, 731-732\ninjunctions for internal and external,\n732\n\n(See also Jiviitmii, Living Entity, Soul)\n\nConsciousness\nas basis for peace, 152\n\nas subject for Chapter Thirteen, 619-661\n\nas symptom of soul, 9, 94-95, 99-100,\n106, 659-660\n\ncannot come from matter, 9, 10, 521\n\nCompassion\nArjuna's compassion befitting non-Aryam_\n\nconversion of material to spiritual, 182,\n\nas divine quality, 722\n\ndefinition, 11\n\n248\n\n75,118-119\n\ndetermines material body, 706\n\nknowledge, defined, 629 , 631\nfor eternal soul, 72\n\ndifference between supreme and individu-\n\nof Kr�Qa destroys ignorance, 508\n\ndovetailed to Kr�Q.a, 10, 147, 238\n\nas piir!lam, 14\n\nif divine, one knows he does nothing, 281\n\ngives complete facility for complete units,\n\nlimited to one's own body, 94\n\nmust possess ,everything, 13\n\nobscured by lust and the modes, 205,206,\n\nas\n\nfor the body, 72\n\nComplete Whole\n\nal, 100,660\n\nfixed by experiencing higher taste, 145\nKr�Q.a's never materially affected, 10\n\nconstituents, 12\n13\n\nlinked to Absolute in yoga, 357-358\n706\n\nnot formless, 13\n\nof devotees pure, 279-280\n\nConceit\n\nof living entity pervertedly reflected, 10\n\nas demonic quality, 728-729\n\npervades the body, 94-96, 659-660\n\nConditioned soul\n\nrepresented by intelligence, 628\n\nactivities of two types, 484\n\nallured by modes of nature, 348\n\nalways eager for material enjoyment, 180,\n301\n\n(See also False consciousness, K f�l)a con­\n\nsciousness)\nController\n\nas divine and demonic, 651, 730-731\n\ncosmos manifested by Kr�qa's wi11,455-459\n\ncause and nature of conditioning, 293,\n\nKr�qa as ultimate, 10,187,222,455-459,\n\ndifference from Supreme, 11\n\nliving entity controls his own body, 705\n\nattracted by bodily relationships, 57\n\nHr�Ikesa as, 622-623\n460,642\n\n565,644,842-843\n\neternally prone to illusion, 89-90, 104,\n380\n\n\"\nfearful due to perverted memory, 322\n\nforgets his real self-interest, 57\nfour defects of, 748\n\nhis program outlined, 172\nignorance of, 798,828\n621\n\nremains compact in body of Viwu, 429\n\nscriptures meant for, 180, 591\n192\n\nVedas\n\nfor\n\nsense\n\nCooperation\n\nno happiness without, 196\nwith the Supreme, 11-12\n\nCows\n\nrelation to material nature, 172,180,620-\n\nstudies\n\nof energies, nature and soul, 7-8,460,623\n\nposition of iSvaras superior, 190\n\ngratification,\n\nas symbol of most valuable food, 679\nas work of vaisyas, 813\n\ndung considered pure, 13\n\ngiven pleasure by Govinda, 44,59\nKr�qa as well-wisher of, 679\n\nKr�qa the surabhi amongst, 525-526\n\nmust be given all protection, 679\n\nthe mind is both his friend and enemy,\n\npart of Kr�qa's pastimes, 18\n\nthinks himself the doer, 192-193\n\nsurabhi supply limitless milk, 431\n\n312\n\nto be delivered by trained mind, 313\n\ntypes of, 669-670\n\nseen by sage the same as briihmaf1a, 292\n\ntheir\n\n679\n\nslaughter\n\nthe\n\ngrossest ignorance,\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0966": "Bhagavad-gita As It Is\n\n914\nD\n\nDaityas\nidentified, 527\nKr�qa as Prahlada amongst, 527\nDaivim Prakrti\ndivine nature, protects mahatmas, 464\nDamodara\n\nas plenary expansion, 433\nDarsana-dhyiina-sariuparsair matsya-kiirma-vihangamii�\n\nverses quoted, 301\nDarsa-paur[lamiisl\nas demigod worship, 477\nDiisa-bhiito harer eva niinyasvaiva kadiicana\n\nquoted, 635\nDiisya-bhakta\n\nservice as servant, 425\nDayanidhi\n\nin disciplic succession, 29\n\nDeath\nactivities bind one to,134-135\n\nas gateway to kingdom of God, 158\n\nas\n\none of four principles of material\nexistence, 19\n\nas one of six transformations of body,99\nas purifier on altar and battlefield,103\n\nbodies awarded at time of, 22\n\nBrahma and Brahmaloka subject to, 428\n\ncalled near by imitating Siva, 190\n\ncreated by Kr��a,497\ndestination according to modes of nature\nat time of, 677-678\n\ndishonor worse than, 117\n\nimportance of life's thoughts and deeds at,\n411,416\n\ninevitability of, 80, 82, 99, 108,137, 564,\n737\n\nits cycle according to activities, 108\nits perception as evil, 630\n\nKr��a :;s deliverer from, 602- 604\n\nKr��a as Y ama, personification of, 471,\n526-527, 530-531\n\nmethods of transcending, 136, 293, 405,\n642,652,684\n\nno cause for lamentation,89\n\nDeath\ntransmigration at time of, 89,433-437\nDeha-dehi-vibhedo'yarh neS.vare vidyate kvacit\nquoted, 489\nDehino 'smin yathii\nquoted, 704\n\nDemigods\n\nArjuna inquires about, 410\nArjuna not content with kingdom of,\n\n81\nas parts of Kr��a's body, 173, 233, 394,\n.\n352\nborn of Prajapati, 731\nBrahma, Siva, Kumiiras as chief, 502\n\ncannot equal Naraya�a, Vi��u, Knqa, 234\ncreated by Kr��a, 495\n\ndo not forget Kr��a's proprietorship,394\nfive kinds worshiped by impersonalists,\n756\n\nfought by Arjuna, 116\n\nignorant of Kr��a's origin and personality,\n366,493,512\nIndra as chief of, 411\n\nKr��a as lndra amongst, 521\n\nKr��a as Narada amongst,524\nKr��a as origin and controller of, 304,\n\n393, 406, 493, 503, 569, 590\nKr��a makes steady worship of, 393-394\n\nlong to see two-handed form, 585-587\nmisunderstood to be forms of Kr��a,233,\n467\nmotives for worship of, 18, 20,175, 233234,249,391-393,395\n\nnecessity of sacrifice to, 173-175,181\n\nno obligation due them by devotee of\nKr��a. 66, 120,178\nnot attractive to pure devotees, 464\n\nnot impersonal,399\n\nobey Vedic injunctions,731\n\nobserve battle from outer space, 568\non higher branches of banyan,696\n\nplay songs from Siima-veda, 531\n\nsent forth at beginning of creation,171\n\nserve Kr��a, supply necessities, 173-175,\n178\n\nnonexistent in spiritual world,405,715\n\nsubjected to influence\nsenses, 149, 811\n\nremembrance and knowledge of Kr��a at\ntime of, 22-23, 324, 406, 415, 420,\n\n395\ntheir boons limited and temporary, 234,\n\nrepetition of, 137, 426\n\ntheir offerings meant for Kr��a alone,475\n\npriiyascitta system of ablution before, 67\n\n437,642\n\nsage callous toward, 332\n\nsoul not subject to, 16, 98, 498\n\nof\n\nmodes and\n\ntheir benefits bestowed by Kr��a, 394-\n\n395-396\n\ntheir relation to universal form, 556-558,\n568\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0967": "91.5\n\nGeneral Index\nDemons\n\nDemigods\n\nUsana the spiritual master of, 534\n\ntheir worship discouraged, 18, 178, 538\n\nworshiped by darsa-paurramiisi, 4 77\n\nworshiped by one in passion, 755-756\n\nDesignations\n\nworshiped by demons, 741\nworshiped by one in goodness, 755-756\n\ndue to lust and desire, 21\n\nworshiped by unintelligent, 395-396\n\nfreedom from bodily, 21\n\nworshiped by yogis, 249-250\nworshipers\n\nattain their planets, 39f -396,\n\n399,477\nworshipers never reach Kr�1�a, 405\n\nDesires\nactions to gratify, 799\n.\narise from contemplating sense objects,149\narise from mental concoction, 141\n\nworship Kr��;�a, 187, 237, 580\n\nas cause of body, 646,64 7, 656-657\n\nvanish at annihilation, 234\n\nas impediments for returning to Godhead,\n395\n\nDemons\nArjuna inquires for their sake, 218-219\n\nas life symptoms, 627\n\nas expert in enjoying life's dream, 733\n\nas subtle form of conditioning, 288\n\nas subject of Chapter Sixteen, 721-749\n\nas symptom and basis of passion,670-67l,\n\nattempt\n\nto\n\nreach\n\nhigher\n\nplanets\n\nby\n\nmachine, 240\nattracted by impermanent and unclean\nwork, 735-736\nbelieve sense gratification goal of life,736737\nblaspheme against religion, 742\n\n675\nbanyan tree of material world situated on,\n695\ncannot be stopped artificially, 141\ncause surrender to demigods, 391-392\ndissipated by Kr��;�a consciousness, 141,\n157, 288, 305, 392\n\n.bound by desires, lust and anger, 737\n\ndovetailed\n\ncharacteristics of, 730-7 47\nclaim lust as cause of unreal world, 733\nclaim to be God themselves, 738-741\nconfused about Kr��;�a, 219, 221, 397-398,\n512,513\n\nby\n\nMaharaja\n\nAmbari�a\n\nto\n\nKr��;�a's desire, 148\n\neliminated through yoga, 302-303, 3ll,\n317, 327, 332\nfor fruitive results deep-rooted, hard to\novercome, 301\n\nconfused by Gita, 217-218\n\nfor gain discouraged, 196, 275\n\ndestroyed by Kr��;�a's agents, 226\ndirected to wisdom by spiritual master,\n758\n\ndistort Kr��;�a and Gita, 216-217, 219\nengage in horrible works to destroy world,\n\nfulfilled by Kr��;�a, 288, 393, 4 76\ngenerate anger,_ agitate mind, eyes and\nchest, 298\ngreatest enemies of conditioned soul, 211212\n\nenvious of Kr��;�a, 742\n\nKr��;�a does not interfere with living entities', 288\n\nfear Kr��;�a and flee, 568\n\nliving entity overcome by, 403\n\n734-735\n\nof demons insatiable, 735, 737\n\nharass devotees, 226\n\nof devotees dovetailed· to Kr��;�a's, 245\n\nignorant of duty, 731-732\n\none free from them eligible for liberation,\n\nignorant of Supersoul as witness, 737\n\n301\n\nignore Vedic injunctions, 731\nillusioned by lust, pride, false prestige,\n735-736, 742\n\ntolerated, 156, 157, 298\n\nKr��;�a expert in killing, 411\n\nsenses instruments for gratifying, 646\n\nKr��;�a's mercy to, 744\n\ntheir flow likened unto rivers entering\n\nperform unauthorized sacrifice, 741\n\nocean, 156\n\nreject sacrifices, 740\n\ntheir quality must be changed, 157\n\nsecure money illegally, 737\n\ntranscended by Brahman realized,335, 822\n\nsink to abominable species, 743-744\ntheir\n\nliberation, fruitive\n\npeace and happiness achieved if they are\n\nactivities\n\nand\n\nknowledge baffled, 462-463\nthink women should be free, 732\nundergo torturous austerities, 757-758, 769\n\nDetermination,\nas divine quality, 722, 727-728\n\nas quality of k�atriya, 813\n\ncharacteristic of mahatma, 465\nin cutting down banyan tree, 698\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0968": "Bhagavad-gita As It Is\n\n916\n\nDevotees\n\nDetermination\nin devotional service, 611-612\nin mode of goodness, 806\n\ncan conquer sleep and ignorance, 51\n\nin mode of ignorance, 807-808\n\ncannot accept pseudo incarnations, 581\n\nin mode of passion, 807\n\ncan serve any of the transcendental forms,\n\ncan create atmosphere of Vrndavana, 425\n\n424\n\nin yoga practice, 332-333\nsparrow emptying ocean example of, 333\n\ncharacteristics and qualities of, 55, 68,\n140-144, 156, 279-280, 389,403,505-\n\nDevadatta\n\n506,611-617, 651, 821-822\n\nname of Arjuna's conchshell, 44\n\ncharity should be given to, 589\n\nDevahiiti\nsiinkhya explained to her by Kapila, 122\n\nconcern for conditioned souls, 404,516\nconsidered\n\nDevaki\nKr�lJ.a\n\nfirst\n\nappeared\n\nbefore\n\nsaintly\n\ndespite\n\nabominable\n\nactions, 483-485\n\nas mother of Kr�lJ.a, 44,219\nher\n\nas\n\ncontrasted with fruitive yogis , 341-342\ncontrol of action, 10-11,151,244-246\n\nNarayar;�a, 461, 583, 587\n\ncontrol senses, 44,144\n\npersecuted by Kamsa, 226\n\ncould\n\nDevakl-nandana\n\nsee\n\nuniversal\n\nform\n\nfrom other\n\nplanets, 579\n\nmeaning of name, 44\n\ndefined as demigods, 580\n\nDevala\nas learned leader, 382\n\ndetachment from money and property, 60,\n\ninfluences Arjuna, 831\n\n245-246, 392,613,615-616\n\nproclaims Kr�lJ.a to be Supreme, 5,6\n\ndo\n\nvalidates Arjuna's praise, 510\n\nnot\n\ndesire\n\nspiritual\n\nplanets\n\nor\n\nliberation, 424\n\nDevaloka\n\ndo not feel material miseries, 302\nnot need to transfer via yoga\n'\n\ndo\n\nSee Planets\n\nDevar§i-bhiitiipta-nrriirh pit[riim,\n\nto\n\nspiritual sky, 603\n\nverses quoted, 66, 120\n\ndo not retaliate against the wrongdoers,\n\nDevesa\n\n60\neager to see Kr�lJ.a in Vrndavana, 227\n\nas controller of demigods, 569\nDevotees\n\nengaged in serving and satisfying Kr�l).a,\n\nabsorption in Kr�a, 51, 338-339, 390,\n\n49,60,150,593,598,825\nenter suprem� abode, 23, 395-396, 423,\n\n411,425,461\n\n825\n\naccepted even when motivated, 389\nactivities of Maharaja Ambarl�a considered\n\nexchange opulences with Kr�lJ.a, 691\nfour\n\npure, 327\n\nkinds\n\nof\n\nimpure devotees attain\n\nrespective goals, 405\n\nalone only fully realize Kr�lJ.a, 232, 366\nas aid in hearing Gitii, 32,439, 840\n\nfreed from all obligations by Mukunda, 66\n\nas constant companions of Kr�lJ.a, 221\n\nGitii\n\ngive pleasure to KwJ.a by ordering Him,\n\nas friends to all, 279, 341, 593, 612-613\nas highest transcendentalists, 73-74, 318-\n\n437\n\nas siidhu even if uneducated, 226\nassociation with, 186, 239-241, 333, 362,\n388,404,442,449,464,487,652,701\n\nmovement\n\nof\n\nCaitanya, 227\nautomatically\n\nhave\n\nknowledge of Kr�lJ.a, 219, 221, 363, 388Kr�lJ.a appears especially to please, 220,\n\nattain peace, 156,2&4-285\nsankirtana\n\nindifferent to rituals, 138, 481\n389,405,494,518,568,643\n\nattain liberation, 228, 301\nto\n\n49\nindifferent to leaving body, 255,434-435,\n\n319,836\n\nattracted\n\nespecially meant for, 4, 28, 88,\n\n217\n\nas desireless for self-interest, 424\n\n226-227,366, 400\nKr�lJ.a especially inclined to, 62, 482, 843\n\nall\n\ngood\n\nqualities,\n\n54-55\n\nKr�lJ.a supplies their necessities, 156,474\nKr�Qa tolerates no wrongs to, 60\n\naversion to sense gratification, 322, 634\n\nlove for Kr�l).a, 176, 339,390, 546\n\nbathe twice daily, 613\n\nmay appear to work as ordinary men,\n\ncan accept all opulences for Kr�lJ.a's service, 60\n\n10-11\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0969": "917 .\n\nGeneral Index\nDevotional service\n\nDevotees\n\nas disturbance if ignores scriptures, 366\n\nmore kind than l(r�Qa, 195\n\nas eternally existing, 447-448\n\nmust teach proper action, 185\n\nNarada as greatest amongst, 524\n\nneophyte gives more attention to arcamiirti, 461\n\nnever go to demigods for needs, 392,395\nnever perish, 485\n\nas happy process, 447-466\n\nas knowledge, 70,264,444,630\n\nas liberating force, 79, 91,134, 136, 159,\n273,279,381,701\nas main objective of Gitii, 596, 632,780\n\nas means of attaining Brahman, 688-689\n\nnot awarded material benefits, 395\n\nnot confused by misguiding Gitii commen­\n\nas means of attaining Kr�Qa, 424-425,\n\nnot disturbed by flowery language of\n\nas method of knowing the Self, 164\n\ntaries, 585\n\n432,589,591-594,610\n\nVedas, 139\n\nas only means to see l(r�Qa incessantly,\n\n581' 582-583,590\n\nas only way to understand Kr�Qa, 588-\n\nnot interested in seeing universal form,\n\n639\n590,823-824\n\noften derided by philosophers, 508\n\nonly interested in two-handed Kr�Qa, 464,\n582-583, 594\n\nas pavitram uttamam, the purest, 445\nas process of detachment, 694\n\nmodes,\n\nas result of knowing KnQa, 502, 503-504,\n\npleased in discussing Kr�11a's opulences,\n\nas spiritual activity, 387, 395, 445-446,\n\nperform\n\nsacrifice\n\nin\n\ndifferent\n\n176-177\n518\n\n718\n719-720\n\nas step toward Jove of l(r�Qa, 231\n\nprocess of purification, 387\nnever fall down, 490\n\nas subject for Chapter Nine, 442\n\n390, 508-509, 551\n\nattained after many births, 357\n\nrelationships with Sri Kr�Qa, 4-5,23,232,\nreleased from sin by offering food, 176\n\nreside in sacred places, 320\n\nrewarded according to love, 232\n\nrisk their lives to spread God consciousness, 195,593\n\nsacrifice everything for Kr�Qa, 250\n\nas subject for Chapter Twelve, 595-617\n\nattained by Brahman realized, 822\n\nautomatically\ntions, 616\n\ndevelops\n\ngood qualifica-\n\nawakens .relationship with l(r�Qa, 4\n\nbegins with Hare Kr�Qa, 472\n\nbrings satisfaction like full meal; 345\n\nsee Kr�Qa in everyone, 461\n\nby highest yogi, 358-360\n\ntheir equality of vision, 337-338, 384,\n\ncan be rendered by any iisrama, 466\n\nsee the earth as Vaikut;��ha, 823\n687-688, 822\n\ncan alone award peace, 30�\n\ncan transform lust into Jove, 209\n\nclarifies Kr�Qa's pastimes, etc., 439\n\ntheir mercy as requisite, 112,229\n\ntheir plans as good as Kr�11a's, 566\n\ncontinues after liberation, 447-448\n\nthree classes of, 449-450\n\ndelivers thousands of family members,\n\nthink distresses to be Kr�11a's mercy, 611\n\ntranscendental to all attachment, 151\n\ncontrols senses, 148, 301\n65-66\n\ntranscendental to auspicious and inauspi-\n\ndifficult for sensualists and miscreants,\n\ntranscendental to four var(!as, 236\n\ndiminishes desire to dominate, 691\n\ncious, 614-616\n\ntranscendental to three modes of nature,\nll\n\n(See\n\nalso\n\nVai�t;�avas)\nDevotional service\n\nSages,\n\nSpiritual\n\nmaster,\n\nadvocated by Kr�Qa, 489\n\nas buddhi-yoga, 122-123\n\nas Caitanya's wish birth after birth, 309\n\nas constitutipnal position, 137\n\nas declaration of war against miiyii, 485\n\n128, 387\n\ndispels dust of materialism, 509\n\ndoes not deprive one of sacrifice, charity,\netc., 438\n\neasier than impersonal path, 600-601\n\nengaged in by pious free from delusion,\n\n404\neverything\n\ndirectly\n\nperceived\n\nthrough,\n\n446-447\n\nfive different paths of, 425\n\nfrees one from passion and ignorance, 363\n\n�\n\nj\n\nj\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0970": "Bhagavad-gita As It Is\n\n918\nDevotional service\n\nfulfills all obligations, 66\nguaranteed for one who explains Gitii, 838\nguarantees passage to supreme abode, 433,\n437, 438-439\n\nlikened to seed in heart, 505-506\nnecessary for happiness in renunciation,\n278\nnecessary for seeing universal form, 586\n\n-\n\nquoted, 224, 240, 260\n\nDhlra\ndefined, 89\nDhr�tadyumna\nblows his conchshell, 46\nexpertly arranged the Pai)�U army, 35\nnot an important obstacle to Dro1,1acarya,\n36\n\nnine processes of, 26, 345, 443, 592, 633,\n691-692\n\nDhr�taketu\ncited by Duryodhana as great fighter, 36\n\nnondifferent from Kr�J)a and His abode,\n159, 719-720\nnondifferent from siinkhya-yoga, 276\n\nDhrtarawa\n\none dear to Kr�J)a is determined in, 611\nonly absolute path for self-realization, 617\n\naddressed as descendant of Bharata, 84\nArjuna reluctant to kill his sons, 61, 69\nas father of Kurus, 32\nblind physically and spiritually, 34\n\nprecludes spiritual processes, 718-719\n\ncertain his sons could never agree with\n\nremoves ignorance, 511\n\nPal)�avas, 34\ncould not expect victory, 847-848\ndesirous\nof\nusurping\nkingdom\n\nrendered by four kinds of pious men, 386388\n\nrendered by mahiitmiis, 465-466\n\ndid not want compromise, 32\n\nrequires vanquishing weaknesses of heart,\n\ndoubtful of his sons' victory, 32\n\nrids one of good and had actions, 135,\n483-485\n\nsacrifice in different modes of, 176-177\n\nof\n\nPa1,1�avas, 50\n\nrenunciation the same as works in, 277\n720\n\nfearful of influence of Kuruk�etra on outcome of battle, 33, 34\nhis joy frustrated by Arjuna 's enlightenment, 84\n\nstrengthened by hearing, 492\n\nhis sons destroyed in mouth of universal\n\nsuperior to inaction, 168\nsuperior to renunciation of works, 273\n\nhis sons disheartened by Pa1,1�ava army, 48\n\nsuperior to speculation, 272\n\nhis sons' hearts shattered by conchshells,\n\nsurpasses all rituals, 65, 439\nthe wise should encourage the ignorant in,\n191-192\n\ntransmigration transcended by faith in,\n448-450\n\ntwo types of, 609\nvanquishes sin, 445\n\n(See also Bhakti, Bhakti-yoga, Service,\nWorship)\n\nDhanaiijaya\n•\n\nDharmarh hi siik�iit-bhagavat-pra[!itam\n\nArjuna addressed as, 134, 267, 456, 605,\n803, 841\nmeaning of name, 44\n\nDhiiranii\nin �Jiiliga-yoga, 303, 305\nDharma\ndefined, 17\nprinciples are orders of Kr�J)a, 224\nto be abandoned to surrender to Kr�J)a,\n835-836\n\n(See also Religion, Saniitana-dharma)\nDharma-K�etra\nsignificance of word, 32,33\n\nform, 560\n\n47\n\nhis sons religiously blind, 34\nhis topics discussed form basic principle\nof Gitii, 32\ninformed by Saiijaya his plans not laudable, 46\ninquires about battle from Sar'ijaya, 32\nrejoiced to hear Arjuna's refusal to fight,\n84\n\nresponsible for catastrophe at Kuruk�tra,\n46\n\nseparates sons of Pa�;u;lu from family heritage, 33\nDhruva Maharaja\nattaining his planet, 840\n\nDhyiina\nin a�tiinga-yoga, 303, 305\nDhyiina-yoga\nas part of yoga ladder' n 1\ndoes not admit householder, 322\nmany impediments to, 331\n\nDhyiiyarh stuvarhs tasya yaias tri-sandhyam\nverses quoted, 126\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0971": "General Index\nDigestion\n\nKmta as fire of, 7ll-712\n\n. Dik-kiiliidy-anavacchinne k!'�!le ceto vidhiiya ca\n\nverses quoted, 340\n\nDisciplic succession\n\nArjuna as beginning of, 218, Sll-513, 547\nas criterion for spiritual master, 259-260\n\nDoubt\nArjuna freed from, 5>10, 842\n\ncompared to KeSi demon, 781\n\ndestroyed by following Gifii, 267\n\ndestroyed by knowledge, 267, 291\n\ndestroys happiness in this world and next,\n266\n\nas means to knowledge, 14, 67, 364\n\nfreedom from created by Kr�l}a, 497\n\nbegun with sun-god, 4\n\nin Dhrtarii�tra, 32\n\nhegins with Brahmii, 14\n\nbroken in course of time, 216\ncommentaries by miiyayiipahrta-jiiiina outside, 385\nfrom Kr�Qa to sun-god to Manu to Ik�viiku,\n214-215\n\nGiiyatrl passed down by, 532\n\nimportance in understanding Gitii, 32, 216\n\nimpedes God consciousness, 266\n\nonly Kt�l}a can dispel Arjuna's, 349-350\nquestions of Arjuna arise due to, 411\n\nremoved by association with devotees, 439\n\ntranscended by liberated, 299\n\nDraupadi\n\nher disrobing and appeal for justice, 41,\n582\n\nmust stem from Kr�Qa, 574\n\nDrovyamaya-yajiia\n\noutline given, 29\n\nDnlha-vrota\n\none should follow in, 80, 239-240, 266\n\nreferred to by Arjuna, 67\n\nspiritual master in it from time eternal,\n268\n\nDisease\n\nas life symptom, 627\n\ncannot be restricted, 633\n\ncannot he counteracted by wealth, 82\n\ncaused by passiona�e food, 760,761\ncounteracted by offered food, 178\n\ndue to material body, 645\nits perception as evil, 630\n\ncharitable activities, 253\n\ndetermined faith, as beginning of bhakti­\n\nDream\n\nyoga, 407\n\nalways present in all modes, 808\nas natural occurrence,' 808\n\nignorant determination hound by, 807808\n\nincurred by over-eating, 325\n\nmaterial body likened to, 110\n\nDroQ.a\n\naddressed by Duryodhana, 35\n\nnone for spiritual body, 405\n\nArjuna reluctant to attack, 77,113, 730\n\ntence, 19\npresent everywhere in material universe,\n137\n\nawards Arjuna weapon that could kill him,\n\none of four principles of material exis­\n\nDistress\n\nfor the ignorant, 810-8ll\n\nhappiness as end of, 808-809\n\nnonpermanent, should he tolerated, 90-91\n\nnot to be considered in fighting, 120\n\nof birth, old age, disease and death, 6326 33\n\none dear to Kf�a equal in, 6ll, 61 2\n\none steady in distress is eligible for liberation,92\n\nresult of (lction in passion, 678-679\n\nDiti\n\n919\n\nsenses always cause of, 810\n\nas mother of Daitya demons, 527\n\nDivyam (transcendental)\n\nas quality of Km1a, 5\n\nDoubt\n\narises in heart out of ignorance, 267\n\nas teacher of Arjuna and PiiQ(,iavas, 35\nll6\n\nbeheld by Arjuna on Battlefield, 53\nblows his conchshell, 46\n\ncited by Duryodhana as great warrior, 38\n\nconsidered already destroyed, 566\n\nconsidered worshipahle as superior, 77\n\ndestined to be killed by son of Drupada,\n35\n\ndestroyed in mouth of universal form, 560\nforced\n\nby\n\nfinances\n\nDuryodhana, 78\n\nto\n\nside\n\nwith\n\nhis defects pointed out by Duryodhana,\n35\nhis great military power not threl\\tened by\n\nDhr�tadyumna, 36\nhis political quarrel with King Drupada,\n35\nhis sister married Krpa, 38\n\nimparts military secrets to Dhr�tadyumna,\n35\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0972": "Bhagavad-gita As It Is\n\n920\nDro�;�a\n\nDuryodhana\n\nK{�T)a speaks in his presence, 52\n\nconsiders Pa�;�(iavas' army limited, 39\n\nlost respectability as teacher, 78\n\ndesirous of usurping kingdom of Pal) (lavas,\n50\n\nno need for lamentation for, 89\nsilent durin g disrobing of Draupadi, 41,\n582\n\nencouraged by Bh1$ma's conchshell, 41\n\nwould have spiritual or heavenly body in\n\nfeels fear upon seeing army of Pa�;�(iavas,\n\nenvies Bhlma who can kill him, 40\n\nlife, 89\n\n34\n\nforces Aljuna to fight, 49\n\nDrupada\ncited l;ly Druyodhana as great fighter, 36\n\nhis diplomatic veneer, 34,35\n\nfather of Draupadi, Aljuna's wife, 35\n\nhis soldiers expert and well equipped, 39\n\nhis sacrifice and benediction, 35\n\nhis soldiers willing to die for his sake, 39\n\nhis son Dhr$�adyumna expertly arranges\n\nhis victory impossible due to Kr�l)a, 42\n\narmy, 35\n\nhopes that Bhisma's and Drol)acarya's affection for Pal)�avas be abandoned, 41\n\nDrupadi\n\nmentioned as king, 34\n\nher sons blow their conchshells, 46\n\npoints out army to Drol)iicarya, 35-39\n\nher sons cited by Duryodhana as great\n\npoints out defects of Drol)acarya, 35\n\nwarriors, 37\n\npredestined to die at Kuruk$etra, 39\n\nDuality\nAljuna exhorted to transcend, 129\n\nreferred to as evil-minded, 50\n\nas cause of anxiety, 284-285\n\nsaw some of Krsna's universal forms, 579\n\nas simultaneous identity and individuality\n\nurges army to �� port Bh1$ma, 40\n\np\n\nwarns Drol)iicarya not to be lenient against\n\nin Kr�f!a, 291\nbetween living entities and Supreme, 623626,634,636-637,648,716\n\nthe Piil)(iavas, 35\n\nDu§krtina\n\ndifficult for sinful to transcend, 404\n\nas miscreants, four classes discussed, 382-\n\nfreedom from, 246,275, 299, 699-700\n\n386\n\n(See also Miscreants)\n\nKr�f!a transcendental to, 457\nliving entity overcome by,403\n\nDuty\n\nmust be tolerated, 130\n\naction in accord with, 798-799\n\nnot present in Kr�I!a's body, 223\n\naction in mode of nature, 132\n\nof knowledge\n\nAljuna advised to perform, 170\n\nand knower rejected by\n\nmonists, 330\nsacrifice unnecessary for those who have\ntranscended, 181\nsages free from, 245-246\ntranscended by conquered mind, 315\ntranscended in Kr�TJa consciousness, 120,\n125,143,285\n\nDurvasa Muni\nconquered by Maharaja Ambarl$3, 146147\n\ncould not check his senses out of pride,\n147\n\nDuryodhana\n\nas purifier, 169-170,818\nbetter\n\none's\n\nown, though faulty, than\n\nanother's, 201, 815-817\ndemons ignorant of, 731-732\nfor different var!!as in lieu of meditation,\n609-610\n\nfrees from bondage of action, 197\n\ngives birth to yajna, 177\n\nhow to discharge, 196-197\ninferior due to lack of knowledge, 194195\n\nJanaka attains perfection through, 184\nnecessary to control senses, 305\n\napproaches Dro�;�iicarya, 34\n\nnecessity for performance of, 133, 169,\n\nasserts his stren gth to be immeasurable, 39\nbeheld by Aljuna on Battlefield, 53\n\nnever affected by sin, 816\n\nBhl�ma and Drol)a forced to take his side\n\nnone for Kr�l)a, 187\n\nfor financial reasons, 78\nchallenged Aljuna, 63\n\n183, 351, 785-786\n\nnone for self-realized, 182-183\nnot to be abandoned despite difficulties,\n\ncompared to unwanted plant, 33\n\nfaults, fear, etc., 91,113,786-787,817-\n\nconfident of victory, 39-41\n\n818\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0973": ",,\n\n921\n\nGeneral Index\nElements\n\nDuty\nof k§atriya, 109, 113, 115\n\nas means of perceiving Kr�r;ta, 373-374\n\nperfection by performance of, 814-815\n\ngeneration of, 110\n\nperformed in renunciation, 132, 282, 787-\n\ntwenty-four, 13\nEnergy\n\n788\n\nperformed with attachment by ignorant,\n\nall\n\n190\n\nprescribed according to one's nature, 201202\n\nmanifested\n\nand sus­\n\n469 , 501, 644\nattracts those hovering on mental plane,\n55\n\nsacrifice according to, 762\nself-illuminated by grace of Km1a, 182\n\ncan be ordered by Kr�r;ta to release conditioned soul, 381\n\nshould not be given up without full Kr�J;Ia\n\ndescribed as prabhii, 96\n\nconsciousness, 199\n\ndifference and nondifference from ener-\n\nsin incurred by neglect of, 109, 116\n\ngetic, 93-94\n\nspiritualized by liberation, 114\nspiritual\n\nmanifestations\n\ntained by Kr�r;ta's, 12, 285, 452, 468-\n\nmaster's\n\norder\n\nas,\n\n201-202,\n\ndistributed as opulences, 518\ndivided into three parts, 23\n\n827\n\nto be performed in Kr�J;Ia consciousness,\n\neight\n\nseparated\n\nmaterial\n\nenergies, '\n\n367-368\n\n238, 416-417, 835\n\ntwo types discussed, svadharmas, 114\n\nenables planets to float in space, 710\n\nunderstood\n\neternality of, 380, 430\n\nby\n\nscriptural\n\nregulations,\n\n74S\n\nfrom the heart unexplained by scientists,\n\nDvandvair vimuktii[! sukha-du[!kha-samjiiair\nverses quoted, 21\n\n102\n\ninferior energy includes gross and subtle,\n\nDvapara-yuga\n\n369\n\ncharacteristics and duration of, 215, 428\n\ninternal and external discussed, 388, 814815 '\n\nKr�r;ta appears at end of, 224\n\nKr�r;ta always in superior, 495\n\n(See also Yuga)\nDvii suparrzii sayujii sakhiiyii\n\nKr�r;ta as controller of, 460\n\nquoted, 646\n\nKr�r;ta as soul of mahat-tattva, 519\n\nDyiiv-iiprthivyo[!\n\nKr�r;ta its origin and dissolution, 370-371\n\nspace between heaven and earth, 556\n\nliving entity as superior, 369-370\nliving entity seated on machine made of,\n830\n\nE\n\nmodes\n\nEarth\nas one of eight separated energies, 367-368\n\noriginal\n\nfragrance,\n\nmanifestations\n\nof\n\nof Kr�r;ta as annamaya, prii[lamaya, jiiiinaof Kr�r;ta difficult to overcome, 380-381\n\ngenerated from water, 110\nits\n\nnature as\n\nmaya and vijiiiinamaya, 626\n\nas one of five great elements, 627\nKr�r;ta. as\n\nof\n\nKr�J;Ia's, 377-378\n\n374-\n\n375\n\nEkiidaSi\nfasting on, 465-466\nEko devo nitya-liliinurakto bhakta-vyiipi hrdy\n\npleasure in discussing Kr�r;ta's, 518\nrelation of living entity to three types of,\n309\n\nset loose as mahat-tattva, 455\nspiritual as basis for material, 371, 831\n\nEko 'pi san bahudhii yo 'vabhiiti\n\nspread as a tree spreads roots, 372\ntranscendental path as war on illusory,\n347-348\n\nverses quoted, 340\n\ntransferral to spiritual energy at time of\n\nantariitmii\nquoted, 228\n\nEko vai niiriiya[la iisln na brahmii na liiino niipo\nniigni samau neme\nverses quoted, 504\nElements\nall-pervading, 432-433, 451, 569, 814-815\nas inconceivable, 400-401, 419\n\ndeath, 23\nworks as a shadow, 383\nwound\n\nup\n\nat\n\nend\n\nof\n\nmillennium,\n\n455\n\nEnjoyer\n\nSee Puru§a\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0974": "922\n\nBhagavad-gita As It Is\n\nEntity, living (jlva)\n\nEther\n\nSee Living entity\n\nas one of eight separated energies, 367-368\n\nEnvy\nA�una never envious of Kf�J;la, 442\n\nas one of five great elements, 627\nfrom it air generatP8, 110\n\nas cause of disregarding teachings, 198\nas cause of jeering Kr�J;�a, 463\nas characteristic of materialist, 613\n\nKnJ;�a as sound i.1, 373\n\nEvam mana/! karma vasam prayunkte avidyayiitmany upadhiyamiine\n\ncause of lower birth, 743\n\nverses quoted, 273\n\ndisqualifies one to comment on Gitii, 443\n\nEvam\n\neradicated by understanding Supersoul,\n59 9\nfreedom from covetousness as divine quality, 722\n·\n\nimam\n\nrajar�yo\n\nverses quoted, 3, 29\n\nEvam prasanna-manaso bhagavad-bhalitlyogata/1,\nverses quoted, 363, 448\n\nknowledge not to be explained to one\nenvious of Kr�J;�a, 837\n\nparamparii-pri ptam\nvidu/1,\n\nExpansions\n\nSee Plenary expansions\n\nKnJ;�a envies no one, 482\nnone in true yogi; 245, 341\nof Kr�J;�a and Gitii, 88, 197-198, 385, 403,\n\nF\n\n742, 837, 840\nof worker in passion, 801c802\n\nFaith\n\none dear to Kr�J;�a not subject to, 611\nteaching should be followed without, 197\n\naccording to position of heart, 754-755\naccording to three modes, 753-756\nadvised in all Vedic scriptures, 776\n\nEquanimity\nas sign of realization, 293\n\nas dnlha-vrata, determined, 407\n\ncreated by Kr�J;�a, 497\n\nas quality of highest yogi; 358\nassattva, always comes from goodness, 754\n\ndefined as freedom from attachment and\n\nas subject of Chapter Seventeen, 751-777\n\naversion, 499\nin regarding well-wisher, friend.and enemy,\n317\n\nblind faith not elevating, 753\ncreated by association with devotees, 449\n\nin viewing pebbles, stones and gold, 316\n\ndefined as trust in the sublime, 125\n\nmind established in, 293\n\ndetermines form of sacrifice, 258\n\nof one transcendent to modes of nature,\n\nin demigods made steady by Kr�J;�a, 393394\n\n687-688\nof one very dear to Kr�J;�a, 611-612, 615616\n\nE�a u hy eva siidhu karma kiirayati tam yamebhyo lokebhya unninisate\nverses quoted, 288\n\nKr�J;�a\n\nand\n\nspiritual\n\nmaster\n\nreveals\n\n597\n\nEte ciimia-kalii[l pumsa[l kr�IJaS tu bhagaviin\nsvayam\n\nin Kr�J;la divided in three stages, 450\nin pure goodness, 754-755\nKr�J;�a as, 530\n\nverses quoted, 74\n\nlacking in demons, 731, 737\n\nEternality\nof both spiritual and material natures, 380\n447-448,\n\n634\nof existent confirmed, 93\nof jiva and spirit world, 15-16\nof Kr�J;�a and individual soul, 86-88, 98,\n105\nof living entity's conditioning, 380\nof Vedas and Kr�J;�a consciousness, 197\nrealized in merging, 601\n\nin ignorance, 764\nin\n\nin Kr�J;�a, and Vedas, 79, 197, 228, 291,\n\nverses quoted, 95\n\ndevotional service, 16-17,\n\nin hearing Gitii, 439, 840\n\nknowledge, 360\n\nE�o 'ruriitmii cetasii veditavya[l\n\nof\n\nin devotional service, 265, 448-450\n\nmatures to love of God, 777\nnecessity of, 265-266,332-333, 776-777\nof one very dear to Kr�J;�a, 617\nto perform action, 794\nFalse consciousness\nattempts to be lord of matter, 412\ncauses and characteristics of, 11\nconditioned soul thinks himself the doer,\n192-193\ndue to dualities of delusion, 403\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0975": "General Index\n\n923\n\nFamily\n\nFalse consciousness\nin Arjuna, 56-58\n\nno obligation due them by devotee of\nMukunda, 66\n\none in it likened to ass, 208\n\noffering respect to forefathers imperative,\n\ntypical activities of, 195\n\n(See also False Ego)\n\n138\nprocess for happiness in, 633\npurificatory process in, 63\n\nFalse Ego\nacquired due to lusty intelligence, 208\naction according to, 799\nas attachment to bodily designations, 21,\n\nregulations obeyed by Kr�l}a, 188\nrole in training transcendentalists, 353-354\n\n287, 379\nas binding force, 11, 703\nas constituent of body, 627-628\nas one of eight separated energies, 367-368\nbrings ruination, 827\n\nshould be abandoned if spiritual impediment, 633\ntradition of helping forefathers by offering\nprasiidam, 65\nwomen corrupted when irreligion prominent, 64\n\ndefined, 11,632\ndemons bewildered by, 742\ndue to illusion and duality, 370,403\nfreedom from, 196, 283-284, 611, 630,\n\nFasting\nas determined activity, 465-466\ndemonic when severe, 75 7-758\n\n821\n\nfor political goals condemned, 757-758\n\nin Arjuna, 14-15, 828\n\nhow to conduct, 499\nshould be observed as scriptures recom­\n\nincludes ten sense organs, 368\nmakes one forget relationship with Kmta,\n193\n\nmakes one think himself the doer, 193\none is not slayer who is not motivated by,\n\nmend, 325\nFear\nadvancement protects one from most dangerous type of, 124\n\nalleviated by reading Bhagavad-gltii, 27\ncreated by Kr�l}a, 497\n\n793\none should abandon desires born of, 332\n\n'\n'\n\none who is devoid of it can attain peace,\n\ndefeated by refuge in Kr�l}a, 47\n\n157\nsevere penance performed out of, 757-758\nwork free from, 800-801\n(See also False consciousness)\n\ndue to materialism, 498,613\nduty not to be abandoned out of, 786\nfreedom by breath suspension, meditation,\n3 02-303\nfreedom from as requisite for love, 29923 0\n\nFame\nas motivation to religion, 630\ncreated by Kr�Qa, defined, 497,500\n\ngenerals would think Arjuna motivated by,\n\nequanimity in, 615-616\n\n118\n\nKr�Qa as, 530\n\nignorant determination bound by, 80 7\nin Arjuna upon seeing friends and relatives,\n54-56\n\nFamily\naffection for them overwhelms Arjuna\nwith grief, 84\n\nKr�qa enjoins Arjuna not to fear, 835-836\nof Arjuna of universal form, 577,590\n\nas nothing but Kr�Qa, 468-469\nattachment described as skin disease, 80\nattachment in passion, 671,675\nconnections accepted by ignorant, 195\ndanger of destroying traditions, 63,66-67\ndelivered by one in devotional service, 6566\n\"\n\ndifficulty in sannyiisi's renouncing, 92\nelder members should not be slain, 63\neveryone working to maintain, 308\nhellish\n\nsituation\n\ncreated\n\nby unwanted\n\npopulation, 65\nignores oblations to ancestors when corrupt, 65\n\n�-.\n\nrealized souls free from, 47, 56,142,322\nFire\n\nas evidence of Kr�':la's mercy, 709\nas one of eight separated energies, 367368\n\nas one of five great elements, 627\n\nas sacrifice ignored by artificial sannyiisis,\n308\n\ncompared to living entity, 205\ncovered by smoke compared to work, 817818\ndeath during time of, 434-435\ndoes not illumine supreme abode, 701\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0976": "Bhagavad-gita As It Is\n\n924\nFire\n\nForm (of Kr�IJa)\ngenerated from air, generates water, 110\n\nappeared at His birth, 495\n\nits splendor comes from Kr�l}a, 709\n\nas arca-vigraha not material, 600\n\nKr�l}a as its heat, 374-375\n\nas sac-cid�nanda,, 399\n\nneeded for digestion, 375\nof knowledge burns material reactions,\n\nform, 638\ncannot be understood through senses, 316\ncompared to sun, 402\n\nKr�l}a as, 467-468\nKr�l}a as Agni, 521\nKt�l}a as digestion, 711-712\nliving entities found in, 668\nlust compared to, 206\n\n263\nsacrifice to Brahman offered in, 249-250\n\nuniversal form addressed as, 5 71\n\nwill annihilate everything in time, 530\n\nFood\naccording to three modes, 15, 759-761\nannamaya as dependence on, 626\nas method for attaining Kr�l}a, 592, 605\ncannot be manufactured by man, 175\n\ncows as symbol of most valuable, 679\n\ndigested by fire of Kr�l}a, 711-712\n\neatables in mode of goodness listed, 175\neating controlled by prasiidam, 255\neating remnants frees one from sin, 65,\n176\nfour kinds of, 712\n\nits purpose, 760\nKr�l}a accepts a leaf, flower, fruit or water,\n478-479\n\nmade palatable by moon's influence, 711\nnot to be renounced, 150,786\n\nofferable and unofferable, 324-325, 4 78479\noffered only to Kr�l}a by devotees, 178\noffered to ancestors, 65\n\nas innumerable, 221, 228,578\nas object of m�ditation, 22, 27, 51, 340,\n416,834\n\ncan be perceived on transcenden tal plat-\n\ncovered by yoga-miiya, 400\ndemigods and devotees long to see two>\nhanded form, 582-583,585-587\n\nderided by fools, 459-461\n\n11\nI_,\n\neternally existent, 224\n\ni\n\nglorified by mahatmas, 465\nindicated by ariipam, 372\n\nJ\n\nmisunderstood as material, 230, 397-399,\n\n'\n\nmanifested in material world, 19\n463\n\nproof of its spirituality, 401-402\n\nsaumya-vapu/1 most beautiful, 584\n\nstrikes wonder in Saiijaya, 846-847\n\nSyiimasundara most beloved, 594\n\nthe original appears every millennium, 222\nthe temporary and eternal discussed, 589590\ntwo-armed and four-armed\ncussed, 222-223,583-584\n\nforms\n\ndis­\n\ntwo-armed and four-armed forms revealed,\n583\ntwo-armed as origin of all forms, 584,\n589-590, 593-594\n\ntwo-armed cannot be seen by Vedic study,\n\nproduced from rain and sacrifice, 177, 257\npurifies existence, refines memory, 174\n\npenance, charity or worship, 587-588\nunlike ordinary living entity, 187\nunmanifested form pervades universe, 450451\n\nscarcity counteracted by sankirtana-yajiia,\n\nworship of personal form advised, 597-\n\nsanctified by sacrifice, 174\n178\n\nsinful for sense enjoymen t, 176-177,178\n\ntaken by brahmaciiri under spiritual mas-\n\nter's orders, 438\ntemperance advised, 324-326\ntypes eaten by humans, 178\n\nwhen offered, immunizes body, 178\n\n598\n\n(See also Sac-cid-iinanda-vigraha)\n\nFreedom\nfrom\n\ndoubt\n\nand delusion, created by\n\nKr�Qa, 497\nfrom illusion, prestige, lust, etc., 699-700\nfrom miseries by samiidhi, 330\n\n(See also Prasiidam)\n\nof Kr�a,to act in any way, 224\n\nas divine quality, 722\n\nwomen and children should not be given,\n\nForgiveness\n\ncreated by Kr�l)a, should be practiced, 497\nForm (of Kt�l}a)\nalways fresh like young man, 578\nalways manifest to devotees, 220\n\n)\n\nonly possible by understandingKr$1Ja, 381\n732\n\nFriendship\nbetween Aijuna and K�l).a, 84-85, 550551, 573, 577,833-834\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0977": ",,\n\nGeneral Index\nFriendship\nbetween Paramiltmii and jiviitmii, 102-103,\n649\n\nK�Qa friend of all living entities, 153,\n469-470\n\nof devotee with K�Qa, 4,482-483\nwith Kr�a attained by following Arjuna,\n834\n\nwith Kr�Qa conquers sleep and ignorance,\n51\n\n(See also Relationships)\n\nG\nGadadhara, Acarya\nobeisances to, 2\nGandharvas\nbehold universal form in wonder, 557\nl<.rfllla as Citraratha amongst, 524\non higher branches of banyan, 696\nGaJJQiva\nArjuna's bow slips from his hand, 55\nGanges\nas sacred river, 320\nemanates from feet of Krfll!a, 28\nits waters compared to Bhagavad-gitii, 28\nKr�qa as, 528\nGiinja (marijuana)\nsmoked by pseudo-devotees of Siva, 190\nGarbhiidhiina-samskiira\nbegetting children in godly atmosphere,\n723\n\nGarbhodakasayi Vi�u\nas puru�-avatiira, 519\nBrahma born from His navel, 569\nenters all universes, 367,456\nlies on serpent Vasuki, 552\nGarga Upan�ad\nquoted, 80,454\nGarut1a\nK{�qa as, 527\nKr�qa rides on him, 603\nmakes ocean return sparrow's eggs, 333\nGaurakisora\nin disciplic succession, 29\nGayatri\ndiscussed, 532\nKf!llla as, 531 -532\nGhosts\nforced to remain in subtle bodies, 65\nreleased by offering of prasiidam, 65\ntheir worshipers may become rak�s or\nyak�as, 477\nworshiped by one in ignorance, 755-756\n\n925 .\n\nGhosts\nworshiped in conditioned state, 776\nworshiped in trees, 756\nworshipers of ghosts take birth amongst\nghosts, 477\nGhraiJ.Ilm ga tat-piida-saroja-saurabhe\nverses quoted, 147\nG!tii-miihiitmya, 32\nGodiisa\nas servant of senses, 335\nGoddess of fortune\nhundreds of thousands serve Krfllla, 431\nGoloka eva nivasaty akhiliitma-bhiitati\nquoted, 19,323,637\nGoloka Vrndavana\nall affairs conducted from, 433\nas chief VaikuJJtha planet, 701\nas original planet, 20\nas personal abode, 461-462\nas ultimate goal, 592\nattained by love of Kr�qa, 439\nBrahman-realized persons cannot reach,\n405\n\ndescription of, 431-432\ndevotees enter, 423\nde:votees do not want to be transferred to,\n593\n\nnondifferent from Kr�a, 432\nno return from, 426, 700-701\nnot illumined by sun, moon, electricity,\n700-702\n\nplant of devotion enters, 506\nreached by knowing K�a, 323-324,406\nsurabhi cows in, 526\n(See also Spiritual sky, Supreme abode,\nVrndavana)\nGoodness\naction in, 132,798-799\naction in the mode purifies, 678\nas manifestation of Kr�Qa's energy, 377378\n\nas mode of nature, 8\nas purest form of existence, 677\nausterity in mode of, 7 67\ncharity in mode of, 769-770\ncharity, sacrifice and penance must be in,\n772\n\nconditions one to concept of happiness,\n669-670, 672-673\n\ndeath in the mode leads to higher planets,\n677, 681-682\n\ndetermination in, 806\nenables one to adopt right activities, 10\nexpected of briihmapa, 202\n\n-�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0978": "I\n!\n�-\n\nBhagavad-gita As It Is\n\n926\nGoodness\n\nGrace\n\nfaith in pure goodness, 754-755\n\nArjuna convinced of Kr�va's, 540\n\nfood in mode of, 760-761\n\nas means of understanding Kr�va, 221,\n\nhappiness in, 809\n\n543\n\nilluminating characteristics of mode, 669-\n\nbuddhi-yoga attained by, 122\n\n670\nimportance of education in mode of, 680-\n\nilluminates duty, 182\n\nenables digestion of food, 712\nof Kr�va can prolong or diminish life, 375\n\n681\n\nof Kr�va carries out everything automati-\n\nin pure viisudeva state one can understand\n\ncally, 617\n\nGod, 674\nknowledge develops from, 680-681\n\nof Kr�va enables Arjuna's seeing every­\n\nknowledge in, 796\n\nthing, 552\n\nmanifestations experienced through know-\n\nof Kr�va enables happiness, 142\n\nledge, 674-675\n\nof Kr�va gives opportunities for perfection, 355\n\nmaterial world not in pure goodness, 754\n\nof Supersoul enables transmigration, 102\n\nmust be attained to understand Kr�va, 749\n\nspiritual body attained by, 704\n\none in the mode worships demigods, 755756\nposition steadied by devotional service,\n\nsupreme abode attained by, 825,831\nGreed\nas gate leading to hell, 7 45\n\n363\nrenunciation in, 787-788\nsacrifice in mode of, 762\nsometimes defeats passion, 673-674\n\nGrhastha\ncharity, self-control and sacrifice meant\nfor, 725-726\n\ntranscended by K�l}a consciousness, 776\n\nperfection by restriction, 250-251\n\ntranscendental if pure, 754\n\nperforms sacrifices for further enlightenment, 438\n\nunderstanding in, 804\nVi�vu worshiped by those in mode of, 175\nworker in, 800-801\n(See also Modes of nature)\nGopala Bhatta Gosvami\nobeisances to, 1\n\nGu<;lake5a\nArjuna as, 84, 519\nmeaning of, 51, 519\nGu(la\nmeaning rope, 380\n\nGosvami\nas one who controls mind, 335\n\nH\n\nbirth in their families fortunate, 353-354\ndefined as one who can control senses,\n298\nknows happiness of transcendental senses,\n335\nGovardhana Hill\n\nHanumiin\ncooperated with Lord Riima, 48\nhis wrath engaged as service, 204\non Arjuna's flag, 47-48\nHappiness\n\nlifted by Krfllla, 533\n\nall living entities search after, 18\n\none cannot imitate by lifting, 189-190\n\narising from sleep, illusion, etc., 810-811\n\nGovinda\nas He appears in Goloka Vrndavana, 431432\nas pleasure of senses and cows, 459\nas plenary expansion associates with devotees, 23\n\nas conditioning concept, 669-670\nas enemy of sense enjoyer, 207\nas eternal servant of Kr�va,\n\n141\n\nas life symptom, 627\nBrahman as constitutional position of,\n690-691\n\nKr�va addressed as, 59,83\n\nby concentration on Kr�va, 295, 335-336\n\nKr�va as primeval, 74\n\nby food in the mode of goodness, 760-761\n\nliving entity should satisfy His senses, 5960\nmeaning of name, 44, 59-60\nsantas in love with, 176\nseen by eyes anointed with love, 339, 451\n\nby sank'irtana-yajrla, 177\nby surrender to Kr�va, 369, 393\ncannot be restricted, 633\ndue to material body, 645\nenjoyed by factual experience, 299\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0979": "General Index\n\n927.\n\nHariiv abhaktasya kuto mahad-gu[lii\n\nHappiness\n\nenjoyed even in the body, 684\n\nenjoyed in action for Kr�l)a, 242\n\nenjoyed when desire to dominate diminishes, 647\n\nflickering when derived from Vedic principles, 473\nimpossible in this life or next without\nsacrifice, 256\nimpossible without peace, 152\nin devotional service, not mere renunciation, 278\n\nverses quoted, 55\nHardwar\n\nas sacred place, 320\n\nHare Kr�l)a\nas best process to make home pleasant,\n\n633\n\nas best sacrifice, 726\nas devotional service, 265, 424, 472, 505,\n\n606,691\n\nas easy path to elevation, 748\n\nas engagement of brahmaciiri, 251\n\nin Kr�l)a, 82, 341\n\nas escape from creation and destruction,\n\nin mode of ignorance, 810-811\n\nas internal potency dancing on the tongue,\n\nin mode of goodness, 675, 808-809\n\nin mode of passion, 679, 809 810\n-\n\nin perceiving self in samiidhi, 330\nin sense control, 285, 298\n\nin spiritual sky, 18, 20, 257, 439\n\nits worth questioned by Arjuna, 59\nKr�l)a does not desire heavenly, 237\nKr�l)a the cause, 57, 82\n\nlike nectar in beginning, poison at end,\n809-810\nlike poison in beginning, nectar at end,\n809\n\n429\n605\n\nas mantra for whole world, 28\n\nas means of pleasing Kr�l)a, 603\n\nas means of understanding Kr�l)a, 398\nas means to control tongue, 632\nas meditation, 344, 417-418\n\nas purest representation of Kr�l)a, 523\n\nas remembering process, 415,417, 425\n\nchanted for transcendental body, 416,484\n\nchanted 300,000 times daily by Haridasa\nThakur, 356\n\nliving entity completely dependent in, 289\n\ncontains om, 423\n\nmoney cannot bring, 681\n\nfor reaching supreme destination, 423,604\n\nmaterially sought by fruitive workers, 352\n\nnone in this world or next for doubting\nsoul, 266\nnonpermanent, arises from sense perception, 90-91\nnot attained by whimsical action, 746747\n\nfor internal cleanliness, 265, 631, 732\n\nits chanting the only way in Kali-yuga, 422\npleasure derived from chanting, 446\nprogress by hearing, 652\n\npromulgated by Caitanya in Benares, 508\n\nprotects devotee from falldowns, 486\n\nshould be chanted without stoppage, 486\n\nnot gained by killing kinsmen, .61\n\nHarer niima harer niima harer niimaiva kevalam\n\nnot to be considered in fighting, 120\n\nHarer niimiinukirtanam\n\nnot possible without faith, 266\n\nof senses known by gosviimi, 335\non basis of sense gratification, 121, 208\none dear to K�qa equal in, 611, 612\n\nverses quoted, 320\n\nas engagement of brahmaciiri, 251\n\nHaridasa Thakur\n\nelevated to niimiiciirya, 356\n\none falls down from it when pious activities\n\nresists Maya Devl, 149\n\none steady in happiness is eligible for\n\nwould\n\nexpire, 83\n\nliberation,\n\n92\n\non sensual plane discussed,\n\n128\n\nprocess for family, 633\n\nsacrifice of material, 348\n\nsuffered to spread God consciousness, 593\nnot\n\neat\n\nchanted, 326\n\nuntil\n\n300,000\n\nnames\n\nHatha-yoga\n\nas childish way to satisfy Supreme, 651\nmany impediments to, 331\n\nsages not elated by, 142, 155\n\nmeant for controlling five kinds of air, 95\n\nshould be tolerated, 90-91, 130\n\npracticed for perfections, 253\nprocess of yoga breathing described, 254\n\nseems elusive to Arjuna on Battlefield, 57\n\nstrange to commit sin to enjoy, 68\n\ntranscended by conquered mind, 315\n\nwithin for perfect mystic, 299\n\none must die at suitable time in, 434\n\nHe kH[!a karu!lii-sindho\nprayer, 2\n\n.J.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0980": "Bhagavad-gita As It Is\n\n928\n\nHifjimba\ndemon killed by Bhima, 44\nHimalayas,\nKmta as, 523\nHirar;tyagarbha\nBrahma born out of, 501\nHirar;tyakasipu\nkilled by Kr�r;ta, 744\nperformed penances in ignorance, 769\npersecuted son, 226\nplans baffled by material energy, 383\nHr�ikesa\nas Lord of total senses, 49,335, 622-623,\n815\n\nas plenary expansion, 433\nas sacred place, 320\ncould understand purpose of Arjuna's\nsurveying army, 51\nignorant man forgets, 193\nindicates Kr�r;ta knows everything, 52\nKr�r;ta as, 47, 52, 84, 780\nsignificance of address, 44, 780-781\nuniversal form addressed as, 568\nHuman life\nas chance to conquer lust, 206\nas most valuable asset, 80\nas regulated and nonregulated, 351\nbegins with vart�iiirama-dharma, 114\ncan be prolonged or diminished by Kr�r;ta,\n375\n400,000 human species, 384\ngenerally engaged in eating, sleeping, defending, and mating, 365\nguaranteed for one in Kr�r;ta consciousness,\n124\n\nlove of God its highest perfection, 209\nmany 'forms extant on other planets, 500\nmeant for iisramas, not sense gratification,\n250\n\nmeant for realization, 6, 181, 206, 214,\n384, 407\n\nmeant for sacrifice and purification, 175,\n747\n\nnot meant for merely toiling hard, 15\nnot properly used by miser, 80\nonly loophole out of material life, 256\nperfected in association with Lord, 15-16\nHumility\nas knowledge, defined, 629-630\nas qualification for sannyiisi, 724-725\n\nI\nIgnorance\nall conditioned entities born in, 798\n\nIgnorance\naction in, 676,678-679,800\nArjuna placed in, 7\nas attachment to results, 127, 190\nas cause of higher and lower natures, 626\nas cause of sin, bondage and suffering,\n256, 264, 287\n\nas demoniac, 728-729, 738, 749\nas manifestation of Krsna's\nenergy, 377...\n378\n\nas mode of nature, 8\nas thinking the body to be the self, 195\nausterity in mode of, 769\nbewilders and covers knowledge, 288\ncauses delusion, ends in madness, indolence, sleep, 325, 671-673, 676, 680681\n\ncauses one to try to adjust to world, 136137\n\ncharity in mode of, 771\nconquered by Arjuna, 51\ndefined as not knowing Kr�f.la, 229\ndetermination in, 807-808\ndisobedient doomed to, 198\ndispelled by Gltii, devotion and guru, 93,\n94,135,268,363,508-511,720,841\n\nduty abandoned in, 115,786\neffects of the mode discussed, 671-672,\n676\n\nequated with sleep, 51\nfood in mode of, 760-761\nfour signs of, 195\ngives rise to doubts, 267\nhappiness in, 810-811\nhellish worlds destination of those in, 681682\n\nimpedes realization, 266,723\nknowledge in mode of, 797-798\nlamentation as a sign of, 72\nleads to rebirth in animal kingdom, 677\n678\n\nlust a symbol of, 207\nmakes one think Kr�f.la responsible, 289\nmanifest as wrath, 204\nmisguides one in identifying soul and\nSupersoul, 111-112\none in the mode worships ghosts, 755756\n\nrenunciation in mode of, 786\nsacrifice in mode of, 764\nSiva as incarnation of tamo-gurta, 381\nsometimes defeats goodness and passion,\n673-674\n\nunderstanding, in, 805\nworker in, 802-803\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0981": "General Index\nIgnorance\n\n(See also Modes of Nature, Nescience,\nSleep)\n\nihii yasya harer diisye karmarii manasii girii\n\n929.\n\n1mpersonalists\n\ntheir liberation difficult and temporary,\n228\n\ntheir renunciation imperfect, 150\n\nverses quoted, 283\n\nworship five kinds of demigods, 756\n\nforefather of Raghu dynasty, 215\n\n(See also Brahmavadi, Mayavadi)\n\nIk�vaku\n\ninstructed via disciplic succession, 4,214215,240\n\nllavartavar�a\n\nearth known formerly as, 354\n\nIllusion\n\nSee Miiyii\nImam-vivasvate yogam proktaviin aham avyayam\nverses quoted, 3\n\nImitation\n\nof another's duty dangerous, 201-202\n\nof Kr�Qa discouraged, 189-1170\n\nImperfections\n\nfour basic imperfections of mundaner, 14\n\none with the four basic imperfections cannot teach, 88\n\nlrtrpersonalists\n\nagree on eternality of soul, 93\n\nas indirectly Kr�J}.a conscious, 318\n\nas monopolizers of Vediinta-siitra, 780\n\nBrahman their object of meditation, 596\n\nworship themselves as Supreme, 467\n\nImpersonal Realization\n\nactually no conflict with personalism, 374\n\nagainst nature of blissful spiritual self, 601\nas incomplete, 12-13,318,362\n\nas means of attaining Kr�qa, 598-599\n\nas step to complete realization, 398,690691\n\nbeneficial if there is no pure devotee, 617\n\ncan be attained by senses, 493\n\ndifficult for common man, 599-601\n\neasier than understanding Kr�qa, 365\n\nin beginning tendency toward, 390-391\nits degree of advancement, 73\nKr�qa last word in, 366\n\nrisk of falling from, 691\n\nsupported by Svetiisvatara Upani�ad, 372\ntheory of merging rejected, 87\n\ntheory of void rejected, 211, 323\n\nthose in modes cannot rise above, 379\nthrough diverse energies, 373-374\n\ncannot account for senses, 44\n\nImpregnation\n\ncannot be mahiitmiis, 465\n\nInaction\n\ncannot actually see universal form, 581\n\ncannot enjoy life, 150\n\ncannot relish transcendental service, 232\n\ncannot see Kr�J}.a due to brahmajyoti\ncovering; 400\n\ncannot understand Kr�Qa, 366,518\ncease activities out of fear, 242\n\nderide temple worship, 461\n\ndo not even follow Sankaracarya, 398\n\nfor the, Kr�qa cannot eat, 150, 479\n\nfrightened by retained personality, 230\nignorant of violation of Kr�qa's law, 404\nliberation is Supreme for them, 183\n\nmaintain Brahman takes form of jlva, 413\n\nmaintain Kr�qa has no form, 372,397-399\n\nmerge into brahmajyoti, 22-23, 230,232,\n249-250,368,423,824\n\nprefer to vibrate om, 374\n\nreturn to material universe, 150,232\n\nprocess of, 413\nas cessation of material activities, 310\ndiscouraged, 132,162\n\ninferior to action, 169\n\nintelligent bewildered in determining, 239\nno freedom from reaction, 165\none must know it, 240-241\n\nsymptom of ignorance, 671-672, 676\n\nthe intelligent see it as one with action,\n241\nthe same as work in full knowledge, 272\n\nIncarnations\n\nappear on schedule, 222-224, 227\n\nas arca-vigraha, Deity, 600\nas manifestations of internal energy, 460\nas puru�a manifestations, 519\n\nas six types of avatiiras, 227\n\nCaitanya advents in Kali-yuga, 227\n\ncan advent anywhere, 225\n\nrisk not realizing Absolute, 601\n\ncited in Puriiras, 517\n\ntheir attachments analyzed, 230\n\n542\ndescriptions given in Bhiigavatam, 74,590\n\ntheir leader, Sankaracarya, accepts Kr�qa,\n\ninformation given inBrahma-samhitii, 220-\n\nsacrifice identity by merging, 249-250\nsometimes accept Kr�'!a as Bhagavan, 514\ntheir degree of advancement, 73\n234\n\ncriterion established by universal form,\n\nfalse claims as,190,385,581,741\n221\n\n•\n\n·1\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0982": "Bhagavad-gita As It Is .\n\n930\nIncarnations\n\nK[�Q.a as source of, 74,227-228,261, 540,\n590\nK[�Q.a descends with rise of irreligion, 222,\n\n224\nmission of, 16, 225-226\nnamed, 360\n\nof material qualities of Kr�Q.a, 529\n\nof riijo-guf!a and tamo-guf!a, 381\nprimary and secondary, 225\n\nshould not be accepted if not in scriptures,\n225\n\nIndependence\nas fragmental quality, 702\n\nIntelligence\nas constituent of body, 627-628\nas neighbor of spirit soul, 208\nas\n\none of eight separated energies, 367-\n\n368\nas sitting place of lust, 207-208\ncompared to driver of car of body, 344\ncontrolled by meditation and breath suspension, 302-303\n\ncreated by Kr�qa, 497\ndefined as power of analyzing things in\nperspective,497\nfrees one from bondage of works, 121\n\ngenerally not possessed by women, 64\n\ngiven Arjuna to do as he wishes, 832\ngiven to everyone,393\n\ngiven by Kr�qa to understand Vedas, 713\n\nties', 288\nlimited to supreme will, 394\n\nin passion perverse, 805\n\nof living entity partial, 204\n\nnecessity of being fixed in Kr�qa, 26, 152,\n\nK[�Qa does not interfere with living enti-\n\nmisuse of, 204, 268, 649, 742\n\nproper use of, 849\n\nto control body, 705\nas eternal fragmental parts, 702-704\nIndividuality\nessential to bhakti-yoga, 689\neternality asserted by Kr�Qa, 86-88, 104,\n121\nits annihilation hellish, 822\n\nkept even after liberation, 121, 250, 290,\n\n665\nmaintained on spiritual grounds, 87-88,\n824\n\nof K[�Qa and living entity, 13, 121, 290.\n349\n\npresent in oneness, 714\n\nsacrificed in fire of Brahman, 249-250\n\nlndra\n\nas appointed officer, 178\n\nattainment of his planet, 396\nborn from Narayapa, 503\n\nchief of administrative demigods, 411\n\nin buddhi-yoga, 507\n\nindifference ensues liberation of, 137\nKr�qa as, 375-376, 530\nlost or misdirected by demonic, 383, 734\n154, 291,416,604\n\nneed not be highly developed to attain\nK[�Qa, 27\n\nof Arjuna bewildered, 163\nof irresolute many-branched, 125\n\nof one dear to �Qa agrees with Him,611\npeople in general have little, 127\nperfectly controlled by sage, 244\nself transcendental to, 211\nsometimes overcome by mind, 343-344\nsteady when senses restrained, 147, 153,\n154\n\nstrengthens mind, 211\n\nstudy of Gitii as worship with, 839\n\nsuperior to mind, inferior to soul, 210\n\nto fix one in trance, 334\n\ntwo classes of intelligent men, 155\nused only for purification, 283\n\nvyavasiiyiitmikii, 125\n\nwhen lost, one falls into material pool,\n150\n\ngives Arjuna military honors, 116\nhis priest Brhaspati, 522\n\nInterplanetary Travel\n\nl<f�a as, 521\n\nIntoxication\n\nhis worship discouraged by K[�Q.a,18\nK[�Qa as Brhat-siima sung to,531-532\nsacrifices for, 249\n\nworshiped in goodness, 756\nlndraloka\nas abode of Indra, 522\n\nas goal,470,472\n\nsoma drinkers take birth on,4 72\nIndriyiif!i hayiiniihur v�ayiims te�u gocariin\n\nverses quoted,344\n\nno mechanical arrangement necessary, 1920\n\nas demonic pursuit, 736\n\nas resort of those frustrated in passion,\n681\n\nas shelter of fmstrated impersonalists,\n230\n\nfor yogi contradictory, 331\n\nin mode of ignorance, 672\nIrreligion\ncorrupts women,64\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0983": "General Index\n\n931.\n\nJapa\n\nIrreligion\ndeveloped at death of family elders,63\nKr�J.la descends when there is rise in,224\nresults from destruction of family tradition,63\n\nas\n\nof\n\nin logic,\n\nin disciplic succession,29\nconsidered already destroyed, 566\n\nas formula for peace,153,304\n\nwilling to die for Duryodhana,39\n\ncited in lsopani§ad, 282\ncomplete renunciation necessitates awareness of,274\neverything used for satisfaction of Kr�r;�a,\n\nJayafirtha\nin disciplic succession,29\nJesus Christ\nsacrificed his life to spread God con­\n\n157\nKr�J.la proprietor of universe, 14, 153,\n261\n\nsciousness,593\n\n!iva\n\nSee Conditioned Soul, Jivatma, Living\n\nlsavi.isyam idam saroam\n\nEntity,Soul\n\nquoted,157\n\nJlva Gosvami\n\nlSopani§ad\n\nin disciplic succession,29\n\ncited,282\n\nIsvara\nSee Controller\nlsvara� parama� krsnafi sac-cid-ananda-vigrahafi\nverses quoted, 12-13, 74, 234, 365, 372,\n459\n\nlsvarafi saroa-bhiitam hrd-dese 'rjuna t�thati\nquoted,337\n\nIsvara{lam vacafi satyam tathaivacaritam kvacit\n\nobeisances to,1\nwarns that Kr�11a should be respected in\n\nJivatmii\n\nall,461\n\nsituated with Paramatma on tree of body,\n100,102-103\n\n(See also Conditioned Soul,Living Entity,\nSoul)\n\nverses quoted,189\n\n]iiiiniignifi saroa-karmii{li\n\nin disciplic succession,29\n\n]iiiina-kii{l{la\n\nquoted,290\n\nlsvara Purl\n\nas sacrifice for knowledge,259\n\n]iiiinam\n\nJ\n\nas knowledge of self,209\n\nJiianamaya\n\nJa�abharata\nas name of Bharata Maharaja,355\n\ndevelopment to thinking, feeling and will­\n\nJagai\ntypical\n\nevidence\n\nJayadratha\n\nlsaviisya\n\nnaradhama,\n\ndelivered\n\nNityananda,384\nJagannatha\nin disciplic succession,29\n\nJagat-pate\nLord of the universe,513-514\nJanaka\nas learned leader,382\nattained perfection through duty,184\none must follow,240\nself-realized,father of Slta,184-185\nJanaloka\nelevation to,472\nJanardana\nas plenary expansion,433\n\nKn11a addressed as, 62, 162, 516\n\n]anmiidyasya yato 'nvayad itaratai ca\nlapa\n\npresentation\n\n529\nJayadharma\n\nquoted,204,473,814\nas best process,480\n\nby\n\ning,626\n\nJiiiinam parama-guhyam\nsamanvitam\n\nme\n\nyad-vijiiiina­\n\nverses quoted,209\n\nJiianasindhu\n\nin disciplic succession,29 .\n\nJiiiina-yoga\n\nas difficult path,331,600\nas\n\nmeans of linking with Absolute Truth,\n358\n\nkarma-yoga, 359\nyoga ladder,311\n\nas outcome of\nas part of\n\nas subject of Gita, 159\ndefined,507\n\ndifference from bhakti-yoga, 600\ndoes not admit householder,322\nleads to bhakti-yoga, 305\n\none cannot understand Kr�r;�a by,448\none must die at suitable time in, 454\n\nthird-class\n\ndevotee's\n\ntendency\n\ntoward,\n\n450\n,,\n\n}\n\nY.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0984": "Bhagavad-gita As It Is\n\n932\n\nKandarpa\n\n]iiiini\nas\n\nbest of the pious, dear to Kr�r;�a, 388-\n\n389\ncomes to devotional service when fru�trated, 387\nconfused in attempt to understand Kr�r;�a,\n\n365\nconsidered to dwell in Kr�r;�a, 389-390\nthe supermost, one who thinks of Kr�r;�a,\n\nKr�(la as god of love, 525-526\nKapil a\nas\n\nimposter and expostulator of atheistic\n\nsiinkhya, 122-123\nas learned leader, 382\nas principal philosopher, 444\n\nHis siinkhya identical with Knr;�a's, 123\nKr�r;�a as, 524\none must follow, 240\n\n26\n\nJu�tarh yadii paiyaty anyam iSam asya\nverses quoted, 103\n\nJyotirh�i v4(lur bhavaniini vi�(lu�\nverse quoted, 93\nJyoti-riiparh sampadya svena\nverses quoted. 716\n\n]yoti�toma\nKr�r;�a as, 468\nsacrifice for higher planets, 127\n\nK\nKaivalyam\nas constitutional position, 330\nas oneness with Supreme, 330\n\nK.iila\n\nthe incarnation, expounded true sankhya,\n\n122-123\nKiirar;�odaka8ayi Vi�r;�u\nas puru�a-avatiira, 519\nKarau harer mandira-miirjanadi�u\nverses quoted, 147\n\nKarma\nable to be changed, 9,10\naccrues for those not renounced, 789\nbirth according to, 456,458,668,705\ncauses transmigration, 10,412\ndefined as not eternal, 9,10\ndenied by demons, 737,739\nemploying its result for a good cause, 610\nfreedom from, 197,237,242,263, 631\nhow one enjoys or suffers, 8-9\n\nas presiding deity of time, 434\n\nin relation to time and the modes of\n\nher worship recommended for meat-eaters,\n\nmeant for yajiia, 383\n\nKiili\n\n175\n\nKali-yuga\nCaitanya incarnation for, 227\nchanting as method for, 131, 172-173,\n\n320,422\ncharacteristics and duration of, 215,428\ncharacteristics of people in, 131,320\n\nyoga system difficult in, 308,342-343\nKalki\nvanquishes demons, 428\n\nKalpas\nreckoning of, 428\nKalpa-sutras\nas part of study for sacrifice, 581\nKiimais tais tair hrt-ajiiiinii� prapadyante 'nya­\n\ndevatii�\nverses quoted, 18\nK.iimarh ca diisye na tu kiima-kiimyayii\nverses quoted, 148\nKamsa\nalways thinking to kill Kr�r;�a, 489,593\nkilled by Knr;�a, 226,744\nKr�r;ta addressed as enemy of, 138\npersecuted Vasudeva and Devaki, 226\n\nKar;�ada\n\n,\nas principal philosopher, 444\n\nnature, 8\nnone for acts commanded by Paramatma,\n\n791\nof killing, 679\nof sin analyzed, 445\nplaces one in modes of nature, 625-626\nroots of banyan tree bound to, 696-697\nsinful reactions negated by Bhagavad-gitii,\n\n28\nwealth as result of, 739\n\n(See also Action, Activities, Work)\nKarma-kii!IPa\nactivities for sense gratification, 130\nas fruitive sacrifice, 259\nportions of Vedas discussed, 127-138\nsacrifices as Kr�r;�a, 468\nto encourage gradual realization, 130\n\nKarma(lii manasii viicii sarviivasthiisu sarvadii\nverses quoted, 321\n\nKarma-yoga\nas action in Kr�Qa consciousness, subject\nfor Chapter Five, 271-305\nas beginning of path to bhakti, 359\nas buddhi-yoga, 122-123\nas means of linking with Absolute Truth,\n\n358\nas subject of Chapter Three, 161-212\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0985": "General Index\nKarma-yoga\n\nas subject of Gita, 159\nbetter for Kali-yuga than sankhya-yoga;\n308\n\ndefined, 507\nno impediments to, 331\nnondifferent from sankhya-yoga, 276\none cannot understand Kr�Qa by, 448\none must die at a suitable time in, 434\nthird-class devotee's tendency toward, 450\nKarmis (Fruitive workers)\nas worker in passion, 801-802\nawarded results by Kr�Qa, 232\ncome to Kr�Qa in time of distress, 387\ndetermination of, 807\nmay he elevated to higher planets, 352\nKarl)a\ncited by Duryodhana as great warrior, 38\nconsidered already destroyed, 566\ndestroyed in mouth of universal form, 560\nidentified as half brother of Arjuna, 38\nwould think Arjuna fearful, 118\n\nKar�ati\nas\n\nstruggle for existence, 705\n\nKarttikeya\nhom of Siva and Parvafi, 149\nKasiraja\nblows conchshell, 46\ncited by Duryodhana as great fighter, 36\nKa,tha Upani�ad\n\ncited, 210, 427, 626, 716\nquoted, 86-87, 99, 100, Ill, 371\n\nKaunteya\nsignificance of name, 91\nKavis\nas\n\nthose who think thoroughly, 534\n\nKena Upan4ad\n\ncited, 5ll\n\nKesiigra-sata-bhiigasya satamsa[! sadrsatmaka[!\n\nverses quoted, 95\n\nKesava\nas plenary expansion, 433\nKr�Qa addressed as, 162\nKeSi\nKr�JJa addressed as killer of demon, 56,\n780\n\nKesini�ii dana\nsignificance of address, 780-781\nKhatviiliga Maharaja\nattained K�l)a consciousness, 158\nKibavipra, kiba nyiisi, siidra kene naya\n\nverses quoted, 82\n\nKim punar brahma(lii[l pu(lya bhakta rajar�ayas\ntatha\n\nverses quoted, 27\n\n933\n\nKnowledge\nas destroyer of doubts, 267, 291\n\nand vijiianam, 209\nlamp destroying darkness of ignorance,\n\nas jiianam\nas\n\n508-509\nas\n\nmature fruit of all mysticism, 264\n\nas perfection of religion, eternal, and joyful, 444-448\n\nas purifier leading to love, 229-230\nas quality of briihma(la, 812\nas realization, 157-158, 347\nas sruti, hearing, 718\n\nas subject for Chapter Four, 213-269\nas sublime and pure, 264, 444-448\nas superlative in Gita, 13, 32, 215\nas the body, the knowable, vijiiiinam, 643\nas understanding devotional service, 643\nas vipaicit, in relation to soul, 99, 126\n\nas way of perceiving Supersoul, 651\nawarded in buddhi-yoga, 122\nBrahman as concentrated, 642\n\nbrings liberation, 79, 91, 228-229, 264\nbrings peace, 264, 265\nbrings perception and enjoyment of the\nself, 264, 444-448, 665\nburns up fruitive action, 242-243, 263\ncannot he delivered by one with the four\nimperlections, 14, 341\n\nconcerning self and Kr�Qa, 268, 622-623\ncovered by ignorance, 94, 288\ncreated by Kr�Qa, 497, 712-713\n\ndeveloped in mode of goodness, 669, 680681, 796\n\ndevelops to meditation, 609\n\nenables sinners to cross ocean of miseries,\n262\n\nequalizes vision, 292\n\nextraneous endeavors not necessary for,\n123\n\nfor understanding transmigration, 89, 7,06707\n\ngreater than sacrifice of possessions, 258\nhardly anyone interested in, 365\nimparted by spiritual master through disciplic succession, 14, 67, 259-260, 290,\n364\n\nimparted to Arjuna, 70, 104, 833\nilluminates gates of body in goodness,\n674-675\n\nin mode of darkness, 797-798\nin mode of passion, 797\nin three modes, 665, 798\nits cultivation advised, 609\nits cultivation as divine quality, 722, 724725\n\n'\n\nd\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0986": "Bhagavad-gita As It Is\n\n934\nKnowledge\n\nKnowledge\n\nits detailed constituents, 629-634\n\nuseless if selfishness remains, 310\n\njfiiina not sufficient for liberation, 274\n\nveiled and destroyed by lust,207-209\nwork merges into,246,258\n\nits doors open to all, 27\n\nKrpa\n\nKr�tta as living force, 521\n\nKr�tta as object of, 362, 468 469, 834\n-\n\nKr�tta\n\nknows past, present and future,\n\n401-402\n\nlikened to fire, 243, 263\nmakes sacrifice transcendental,258-259\n\n444\n\nmen of little knowledge attached to Vedas,\n127\n\nmore important than religion,86\nconfidential\n\ngiven\n\nto\n\nmarried Drottacarya's sister,38\nKrpar_�a (miser)\n\nmaterialistic knowledge, 82, 199, 316,\n\nmost\n\nbeheld by Arjuna on Battlefield,53\ncited by Duryodhana as great warrior, 38\n\nas one who enjoys fruits of work, 134\ndescribed as not solving problems of life,\n\n80\n\ndoes not know how to utilize riches. 135\noverly affectionate for family, etc., 80\nthinks he can protect family from death,\n\ndeliberate\n\nupon,832\nnecessary to execute purposes of Vedas,\n\n131\n\nnecessity of purification and sense control\nfor,79,91,144,388-389\n\n80\n\nKr�tta\n\nas Absolute Truth,5, 12,349,510\n\nas acyuta, 221,842\n\nasadvaita, 221,489\n\nas Agni of Vasus, 521\n\nno one knows Kr�tta, 401-402\n\nas air,fire,water and moon, 571\n\nas air of life, 7ll-712\n\nnot possible in material body,22\nnot to be explained to those not austere,\n\nas all-pervading,5,248, 450-451,510,537538,555,570,572\n\ndevoted, etc., 837\n\nof everything, 3 64, 419\n\nas Ananta amongst Naga serpents,526\n\nof Kr�tta as governing principle at time of\n\nas Arjuna of the Patt9avas,533-534\n\nof Kr�tta's opulence, 261,500,502\n\nas asvattha fig tree, 524\n\ndeath, 406\n\nas Aryama of departed ancestors,526..527\n\nof matter and spirit,86,364,497,535\n\nof\n\noneness\n\nin\n\nquantity, 275\n\nquality, difference\n\nas author of Vedas, 14,24,179-180, 712in\n\nof pretenders and atheists, 167,462-463\n\n714\n\nas basis of everything,338,469-470\nas beginning, middle and end of all, 519,\n529\n\nof siinkhya philosophy discussed,85-121\n\nas benefactor and well-wisher of all, 304\n\nof yoga discussed,121-158\n\nas beneficiary of all sacrifice, 173, 175,\n\none in perfection called dhira, 89\nParamatma as knowledge, its object and\n\n177-178\n\ngoal, 641-642\n\nas Bhagavan, 73-74\n\n258-259,262,310,650,748\n\nas Bhiitesa, 513-514\nas Brhaspati the priest, 522\n\nperfection and purpose of, 125-126, 131,\nperfect when one is unattached,desireless,\n143,242\nrelated to action,101,ll1, 274, 304-305,\n\n794\n\nrelated to surrender, 84, 290, 358, 39 0\n\n-\n\n391\nrelated to Vedic scriptures, 13-14, 252,\n\n266\n\nas Bhrgu the sage, 523\n\nas Brhat-siima, 531-532\nas butter, fire and offering, 467-468\n\nas Caitanya, 172\n\nas cause of all causes, 12-13, 74, 126,\n569\nas cause of material happiness,57\n\nrevealed by faith in Kr�tta and spiritual\n\nas Citraratha amongst Gandharvas,524\n\nreveals everything like the sun during day,\n\nas complete whole,12,14\n\nmaster, 360\n\n.289-290\nsatisfaction by,316\nthe most confidential as subject of Chapter Nine, 441-490\n\nas compiler of Vedanta, 712-71 4\nas\n\nconclusive\n529\n\ntruth\n\namong\n\nlogicians,\n\n(iivara) of everything, 7-8,\n187, 304, 471. 571\n\nas controller\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0987": "General Index\nKr��Ja\n\nas creation and annihilation, 46Q-470\n\nas creator, maintainer, annihilator, 122,\n171,180,235,452-456,485,501,503504,562,640-641,666-667\n\nas creator of Brahma, Siva and demigods,\n495\nas death,471,526, 530-531, 559\n\nas deliverer from birth and death, 602604\n\nas descendant of Vr�Q.i,203\n\nas Devaki-nandana,44\n\nas difficult to know,6,219,365,366\n\nas dual word among compounds,530\nas elephant Airavata,524-525\nas\n\neternal,86-88,555\n\nas far away,yet near to all,639\n\nas father of Brahma and all beings,14,16,\n189,385,468-469,501,571,574\n\n935\n\nKr��Ja\n\nasMadhusiidana,44,59,72,77,342,410411\nas mahatma, 569\nasMahesvara,background of maya, 380\n\nas maintainer of religion,33,554\nas maintainer of the people,67\n\nas manifold faced Brahma, 530\n\nas mantra, transcendental chant,467-468\nasMarlci of theMaruts,520\n\nas master of all mysticism,844-845\nas Meru mountain,521\nas mind and living force,521\n\nas monarch amongst men, 524-525\nas morality, 534-535\n\nas Narada amongst sages,524\n\nas nondifferent from His names,25,423,\n523\n\nas November and December,531-532\n\nas fire of digestion,711-712\n\nas object and embodiment of realization,\n\nas friend,76,300,469-470\n\nas ocean,522\n\nas flower-bearing spring,531-532\n\n13,232\n\nas gambling of cheats,533\n\nas om vibration, 373-374, 423, 468-469,\n\nas Garu-.Ja bird,527\n\nas only God for whole world,28, 576\n\nas Ganges River,528\n\n523\n\nas Gayatrl verse,531-532\n\nas original fragrance of earth,374-375\n\nas healing herb,467\n\n214-215, 260,574\nas origin of lust,204\n\n375\nas Himalayas, 523\n\nas origin without beginning,middle or end,\n\nas Govinda,44,59-60,83\n\nas heat of fire, life of all that lives, 374-\n\nas\n\nHr�ike8a, 44, 47, 49, 51, 52, 84,\n\n568\nas immortality,471\n\nas original spiritual master, 29, 81, 84,\n\n555\nas Partha-sarathi,44\n\nas pavitram (pure),5\n\nas penances of all ascetics,374\n\nas impartial,237,289,293, 337,456-457,\n482\n\nas perpetually happy,18\n\nas inexhaustible,401\n\nas Prahlada, 527\n\nas Indra,521\n\nas infallible,49\n\nas Janardana,62,162,516\n\nas japa chanting,523\n\nas pleasure for cows and senses, 18, 44,\n59\n\nas proprietor,14,261,300\n\nas prowess of powerful men,373,375\n\nas Kandarpa,god of love, 525-526\n\nas purifier,468-469,510\nas Puru�ottama, Supreme Person, 410,\n\nas Kesava,162\n\nas Ramacandra,48,528\n\nas Kapila the sage,524\n\nas Kesini�iidana,56,780-781\n\nas knower of all and object of knowledge,\n228,349,468-469,570\n\nas Kuvera,521\n\nas letter A,530\n\n419,510,513-514,717\n\nas resting place, 337-338, 371, 453-454,\n469-471,570\n\nas ritual and sacrifice,467-468\nas IJ-k,\n521\n\nSama and Yajur Vedas, 468-469,\n\nas lion among beasts,527\n\nas rod of chastisement,534-535\n\nas lotus-eyed,540-541\n\nas seed-giving father,667\n\nas Lord of the universe,513-514\nas Madhava, husband of goddess of fortune,43,62\n\nas sac-cid-ananda-vigraha�, 12-13,74,221\n\nas seed of all existences, 375-376, 469470,530,535\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0988": "Bhagavad-gita As It Is\n\n936\n\nKm1a\nas Self (Supersoul) in hearts of all, 10,52,\n337-338,519\nas sex life, 377\n\nas shark amongst fishes, 528\nas simultaneously one yet different, 233,\n337-338,377, 450-451\nas silence, 534-535\n\nas Siva of Rudras, 521\nas Skanda the general, 522\n\nas soul of mahat-tattva, 519\n\n,\n\nas sound in ether, 373\n\n, as source of Brahman, 75,87, 385\n\nas source of incarnations, 74, 227,493\nas source of Supersoul, Paramatma, 75,\n100,385\n\ncan speak by breathing air, 179-180\ncharacteristics and reasons for advent, 7,\n16,18-19,189,223,226\ncompared to witnessing bird on tree of\nbody, 102\n\nconcentration on, 24-27, 51\ncontrols Aijuna's senses, 44\n\ndenied and derided by demons, 19,733\n\nas speaker of Gita, 32\n\ndescriptions of, 431-432, 834\n\nas strength of strong, 377\n\ndissipates lamentation, 72\ndoes not violate scripture, 187\n\nas spiritual science of Self, 529\nas splendor of the splendid, 533\nas superior, 85,87,90,574\n\nas supreme abode, 5,469-470,510\nas supreme authority, 72,219\n\nas Supreme Brahman, Parambrahman, 5,\n376,510-511\n\nas supreme enjoyer, 5,12,18, 300\n\ndetermined to kill miscreants, 60\n\ndraws up chariot between the armies, 51\n\nengages one in pious and impious activities, 289\nenters each planet and keeps it in orbit,\n710\neveryone follows His path, 232\n\nexpansions named and described, 433\n\nas supreme goal, 469-470, 554\nas Supreme Personality of Godhead, 3,6,\n73,510,554,570\nas supreme transcendental consciousness,\n9, 10\n\nforms of, 13, 220-221, 223, 583-585,\n836\n\nas surabhi amongst cows, 525-526\nas Syamasundara, 19,360\n\nfree to act in any way, 224\nhad many grandchildren at Battle, 223\nHis deeds performed as natural sequence,\n\nas sun and moon, 214,520,555,709\n\nas taste of water, light of sun and moon,\n373-374\n\nas thunderbolt amongst weapons, 525-526\n\nas time, 527,530,563\n\nas transcendental to modes, time and\n\nspace, 11, 14, 219, 236-237, 378-379,\n\n569-570\nas Ucchai):ISrava the horse, 524-525\n\nas unborn, 5, 222, 494\n\nas Usana, 533-534\n-./),\n\nKr�qa\nas Yadava, 573\nas Yama, lord of death, 526-527\nas yasoda-nandana, 44\nas yogesvara , 542-543,847\nas young man eternally, 223, 578\nbeing and nonbeing in, 471\nblows His conchshell, 43-44\n\nas V arm;�a, god of aquatics, 526\n\nas Vasudeva or Vr�Q,i, 44, 533-534\n\nas Vasuki, chief of serpents, 525\nas victory, adventure and strength, 533\n\nas Vi�Q,U, 28,247,367-368\n\nas Vi$Q,U of .3.dityas, 520\nas Vyasa, 533-534\n\nas well-wisher of cows and brahmar;�as, 679\nas wind, 528\nas wisdom of the wise, 534-535\n\nextends His hand to accept offerings, 637,\n638\n\n187\nHis mind, body and Self are identical, 221,\n489\nindemnifies all reactions to sin, 28\n\nkills combatants before battle, 60\nknown only through mercy of pure devotee, 112\n\nlikened to vaidurya stone, 221\n\nmilks the cow of Bhagavad-gita, 28\nnamed according to His activities, 44\n\nnever brings misfortune to anyone, 62\n\nnever lost to one who sees Him everywhere,\n338-339\n\nnever manifest to foolish and unintelligent,\n400\n\nnot a manifestation of universal form or\nVi$Q,U, 593-594\nnot responsible for activities\nentities, 237\nnot subject to illusion, 87,290\n\nof living\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0989": "General Index\n\n937\n\nKr�f!a consciousness\n\nKr�f!a\nnot subject to prescribed work, 186,456-\n\nattained by nine activities of devotion,\n\n457\nopulences of, 5,74,288,491-538,543\nperformed all rules of householder, 188\n\nattained upon hearing Gitii, 846\n\nplays ve11-u, His flute, 431\nrelationships with devotees, 4-5, 25, 49,\n\n171, 232\n\n443\nbegins by understandiqg source of light,\n\n709\ncan be attained in a second or a million\nbirths, 158\n\nrelation to Arjuna discussed, 84-85\n\ncan transform lust into love of God, 209\n\nresides eternally in Goloka, 19\n\ncharacteristics of, 138, 140, 141, 143,\n\nreveals Himself to devotees, 366\nreveals universal form, 546-547\n\n152\ncompared to yoga-yajiia and sviidhyiiya-\n\nsenses of, 28, 81,180,187, 638\nsets example by work, 186,188\n\ncompared with speculation, 164\n\nyajiia, 253\n\nshould not be imitated, 189-190\n\ndependent on spiritual master, 126\n\nspeaks Gitii for guidance of mankind, 32\n\ndifferent yogas steppingstones to, 362\n\nsupplies all raw resources, 175\n\ndifficult for inexperienced, 127\n\ntolerates no wrong to His devotee, 60\n\nendears one to all, all to one, 279\n\ntranscends fallible and infallible, 717\n\nfaith in, 125, 266\n\ntreats everyone as friend, 292\n\nfreedom of action in, 182, 202, 281\n\nuproots the unrighteous at Kuruk�etra, 33\n\nfrees one from family, etc., 125\n\nworshiped as austerity, 764-765\nKr&Qa consciousness\n\nguarantees higher birth, 124\nin buddhi-yoga, 122-123\n\nabove briihma11-a status, 236\n\nits beginning compared to fire, 205\n\nabove flowery language of Vedas, 139\n\nits highest perfection, 125, 157\n\nactivity and work in, 134-135, 162, 164,\n183, 191, 238, 827-828, 843\n\nmay appear on sensual plane, 151\n\nas Absolute Truth, 164\n\nnecessary for complete renunciation, 274\n\nas best process to make home pleasant,\n\n633\n\nits jurisdiction extends everywhere, 374\n\nno duality in, 120,285\nno loss even for the fallen, 166\n\nas best yoga, 133-134,147,303, 360\n\npath cleared by Arjuna's questions, 163\n\nas Caitanya's requisite for spiritual master,\n\nrevived in next birth, 124, 351, 354-\n\n82\nas consequence of surrender, 84\n\n355\nserves aims of jiiiina and yoga, 310\n\nas culmination of knowledge, 258-259\n\nshould be learned from beginning of life,\n\nas duty of everyone, 308\nas fearlessness, 322,754\n\n209\nsolves all problems, 257\n\nas means to spiritual kingdom, 24 7-248\n\nspread in India by Caitanya, 227\n\nas most direct method of realization, 349\n\nthree classes of men in, 449-450\n\nas only way of understanding Kr&J:Ia, 402\n\ntranscends sabda-brahma, 138\n\nas peaceful, 83,153, 264\nas purificatory process, 135,238,357\n\nvarious stages analyzed, 231\nKr�Qadasa Kaviraj a\n\nas purified consciousness, 11,706\n\nin disciplic succession, 29\n\nas samiidhi, trance, 51, 139, 143, 340,\n\nmentioned as author, 226\n\n422-423,471,593\nas sanklrtana-yajiia, 172\nas sense control, 145,201,212,318\nas service, 126,318,335\nas spiritualizing material world, 305\nas spread by incarnations, 225\nas transcendental to modes, 130,379,616,\n\n680,682,776\nas yajiia, 170,180-181\nattained by help of Kr&J:Ia, 474\n\nKr&Qaloka\nSee Goloka Vrndavana, Spiritual sky, Su­\n\npreme abode\nKn11-a5 tu bhagaviin svayam\n\nquoted, 3, 590\nKH!!-a/1 svayam samabhavat parama/1 pumiin yo\n\nverses quoted, 220\ntv4iikn!l-am\n\nKr�!l-a-var11-am\n\npii�adam\n\nverses quoted, 172\n\nsiingopiingastra-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0990": "Bhagavad-gita As It Is\n\n938\n\nKrtavarma\nbeheld by Arjuna on Battlefield, 53\n\nKumbhaka-yoga\n\nair suspension to prolong life, 254\n\nKunti\n\nwilling to die for Duryodhana, 39\n\nArjuna addressed as son of, 90, 119, 170,\n\nK�ara\n\ndefined, 89-90\n\n296,345,373,427,454,457,475,480,\n\nK�atriya\n\n485,620,667,670,745,817,819,829\n\nArjuna deviating from his duties as, 57, 75\n\nas arms of Supreme, 396\nas\n\nas mother of Karl)a, 38\n\nas mother of Yudhi�thira, 46\n\nher prayers quoted, 400\nsignificance of Arjuna as her son, 52\n\nvarra, 24, 108, 235\n\nattain heavenly planets, 114\n\nborn out of energy of Kr�l)a, 501\n\nKuntibhoja\n\ncannot engage in any other occupation, 58\n\nKurma Puriira\n\nduty of, 76, 78, 91, 109, 113-115, 187,\n\nKuruk�etra\n\ncannot attack unarmed or unwilling foe, 69\n\ndistinguished by work in modes, 812\n728, 816\n\nand\n\nbriihmara's, 202\n\nduty\n\ncompared\n\nancient sacred place of pilgrimage, 32-\n\n33\n\nhappy with unsought battle, 115\n\nhis fighting transcendental, 730\nnature\n\nquoted, 489\nas\n\neligibility for entering sun, 57-58\n\nhis\n\ncited by Duryodhana as great fighter, 36\n\nto\n\nin mode of passion, 379\n\nKr�l)a performs duty of, 187\n\nmeaning of word, 113-114\n\nnot to lament for gross body, 72\nqualities of, 813\n\nrequires a kingdom for subsistence, 58\n\nshould not be cowardly, 61, 113\n\nshould nof refuse battle or gamble, 63,\n115\n\nsun-god as their father, 215\n\ntradition of tiger-fighting, 114\n\n(See also Varra)\nK�atriyo hi prajii rak�an sastra-piir*\nverses quoted, 115\n\nK�etra\n\nas field of body, 620, ff_\n\nK�etrajlia\n\nas knower of body, 620, ff_\n\ncompared to paddy field where unrighteous are uprooted, 33\n\nenvisioned by Salijaya in Dhrtar�tra's\nroom, 33\n\ninfluence on outcome of battle, 33\n\nno one killed there spiritually, 280\nsignificance of word, 33\n\nthe battle inevitable by Kr�l)a's will, 109\nKurus\nArjuna addressed as best of, 256,580\n\nArjuna addressed as son of, 125, 354, 676\nDhrtara�tra their father, 32\n\nonly Dhrtara�tra's sons claimed as, 33\n\npointed out to Arjuna by Kr�l)a, 52\n\nsigns indicate the whole dynasty to be\n\nkilled, 46\ntheir victory dependent on Bhi:�ma, 41\n\nKutastha\n\ndescribing the soul as steady, 99\nKuvera\nKr�l)a as, 521\n\nworshiped in conditioned state, 776\n\nK�etriiri hi sanriiri b ijam ciipi iubhiiSubhe\nverses quoted, 623\n\nL\n\nK�ire purye martyalokam viianti\nverse quoted, 83\n\nLak�mal)a\n\nas puru�a-avatiira, 519\n\nLak�mipati\n\n�Irodaka8ayl Vi�l)u\n\ndiffused in all atoms, 367, 456\n\nbeheld by Arjuna on Battlefield, 53\n\nin disciplic succession, 29\n\nKula8ekhara Maharaja\n\nLalita, Sri\n\nKumaras,\n\nLamentation\n\nquoted, 411\n\nas chief demigods, 502\n\nas learned leaders, 382\none must follow, 240\n\nrose from impersonal realization to devotion, 690-691\n\n�\n\nobeisances to, 2\nas\n\nunnecessary, 72, 87, 89, 97, 106-110,\n\n112\n\ncannot be driven away by material wealth,\n82-83\n\ndissipated by Kr�l)a, 72, 83, 103, 614\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0991": "General Index\n\n939\n\nLiberation (mukti)\n\nLamentation\n\ndissipated by spiritual master, 102-103\nignorant determination bound by, 807\ntranscended by sage, 85-86, 294, 822\n\nunbecoming to Arjuna, 75,103\n\nLeaders\n\nGita meant especially for, 214, 216\n\nking considered representative of God, 525\nlead society into chaos when blind, 66-67\n\ntheir refusal to surrender discussed, 382-\n\nindividuality retained after, 89-90, 104,\n121,290,331, 824\nin oneness in spiritual world, 715\n\njiiana, knowledge, not sufficient for, 274\n\nnecessary for knowing past, present, future, 401\n\nnone for one attached to world, 694-695\nnot possible in mode of passion, 671\nof demons and atheists baffled, 462-463\n\n383\ntheir responsibilities to teach, 185-186,\n\nof devotees, 150, 255, 301\npure devotee does not hanker for, 424\n\n214\nwhat the great does, others follow, 185\n\nsannyiisa as step to, 92\n\nworshiped by foolish, 234\n\nLiberation (mukti)\n\nall resources should be used for, 175\n\nqualifications for, 79,92, 154,729\n\nSiva affirms that only Vigm can grant, 381\n\nsoul may remain in brahmajyoti or go to\nVaikuQ.tha, 105\n\nas attained by ancient sages, 238\n\nspiritual body manifest at, 703\n\nas difficult, 228,380\nas freedom from material energies, 370\nas gateway to eternal life with Krg1a,\n\ntranscended by love of Kr�qa, 339\n\nas brahmi sthiti[l, 159\n\n90\n\nas goal of auspicious activities, 352\nbhakti continues after, 824\nby accepting authority of Vedas, 228-229\n\nby awareness of relationship with Kr�l).a,\n300\n\nby being killed by Kr�IJ.a, 593, 744\nby desire to serve Kr�Qa, 442\n\nby equanimity of mind, 245,293\nby hatha-yoga, 302-303\n\nby knowing action and inaction, 239,241\n\nby knowing Kr�qa's nature, 228-229, 495\n\nby knowledge, 79, 246,263-264,291,372,\n650, 660-661\n\nby purifying mind, 174, 313, 330-331,\n825\nby renounced action, work, 114, 121,133,\n\nthrough identity with Brahman, 335-336\nupon reaching spiritual sky, 701\n\nvia love for service to Vasudeva, 274\n\nwhile within material body, 286\n\none need read only Bhagavad-gita, 28\n\none tires of mundane, 517\nLiving entity\n\naccompanied and directed by Supersoul,\n\n10,100,654\nall exist in Supersoul, 636\n\nall sent forth at beginning of creation,\n171, 456\nalways changing bodies, 10,89,621\n\nas af!U, atomic, 288,419\n\nas Brahman, 5,410,412-413,635-636\n\nas cause of sufferings and enjoyments,\n288, 645-646\na� combination of body and its knower,\n653\n\n171, 197,242,261-262,273-275,283284,299,481,722-723\n\nby sacrifice, 174,257-258,301, 726\n\n·\n\nLiterature\nmaterialistic, 23-24\n\nas\n\nconsciousness, 9-10, 625-626, 659660\n\nby service to devotees, 404\n\nas cooperator, 11-12\n\nby working in buddhi-yoga, 123\n\nas eternal, 9,15,96,621,635,644\n\nfor one who knows the three Vigms, 367\nfrom death by refuge in Kr�Qa, 405\n\nas marginal energy, 309,412,649,849\nas moving and inert, 376\n\nby surrender to Kr�Qa, 369,642\ndefined, 11,824-825\n\nas divine and demonic, 730-731\n\nas individual, 13,121\n\nfrom material bondage characteristic of\nAryans, 75\nfrustrated by cycle of activities, 108\n\nas part of Kr� Q.a, 8, 104, 131, 157-158,\n\nimpersonalist theories of, 87, 122, 183,\n\nas subordinate to Kr�Q.a's control, 78, 90,\n\ngiven by Mukunda, 66\n330\n\n204, 261-262, 279,413, 450-451,702704\n\nas son of l<f�lp, 16,180,381\n94,196,289,369\n\n\"'\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0992": "Bhagavad-gita As It Is\n\n940\nLiving entity\n\novercome by duality of desire and hate,\n\nas superior energy, 8-9, 23, 93, 261,309,\n\n403\n\n337-338,369-370,469,644,702-703\nas vijiiiinarh brahma, 636\n\npervades creation, lives in all elements, 105\n\nattains immortality in love for K.r�!Ja, 339\n\nprocess of impregnation, 413\n\nby nature full of knowledge, 288\n\nqualified as light, 97\n\ncannot be desireless or senseless, 157\n\nresponsible for his own acts, 237\n\ncannot decide his next body, 22\n\nsenses satisfied as much as deserved, 60\n\ncarries conceptions from body to body,\n.\n704-705\ncompared to passenger in machine, 344,\n\nspecies number 8,400,000, 384\n\nsix basic changes of, 531, 715\nspirit the same in all, 645\nstruggles hard with senses, 129, 702-704\n\n830\n\nstruggles with nature and sustains universe,\n\nconscious of only one body, 10,622\nconstitutional position (svariipa) as ser·\n\n369\nthinks himself lord, 290,304, 647\n\nvant, 7, 9, 16-18, 209, 241, 338, 359,\n\ntypes of conditioned beings, 669-670\n\n842\n\nunmanifest, manifest and unmanifest, 109,\n\ncovered by lust, 204-205, 207\n\n429-430\n\ncreated according to past deeds, 456\ndistinguished from Supersoul, 90\neach is an individual soul, 89\n\n(See also Conditioned Soul, ]iviitmii, Soul)\nLokiiyatikas\n\nentanglement in modes of nature, 8,237,\n287,369,379-380,647,668\n\nmaintain materialistic view of soul, 107\nLokyate vediirtho 'nena\n\nequality of all seen by yogi, 341\nequality to Kr�!Ja in quality, not quantity,\n\nquoted, 716\nLove\n\n7-8,74,137,287, 370\n\naction for K.r�!Ja out of, 243\n\nfallible and infallible, 714-715\n\nanalyzed as bhiiva and premii, 231\n\nfour basic imperfections of, 14\n\nas attachment to K.r�f.la, 605-606\n\nhankers after pleasure, 12, 18\nhighest perfectional stage of, 131\n\nas means of seeing Krg1a, 339, 451, 507,\n\nhis consciousness pervertedly reflected,\n\nas necessary for thinking of Kr�f.la, 516\n\n584, 639\n\n10, 380\n\nas not doubting K.r�!Ja's supremacy, 300\n\nhis faith according to modes, 754-755\n\nattained through work and service, 607\n\nhis happiness in service to Kr�J)a, 18\n\nexchanged in original form as Kr�J)a, 590\n\nhis independence partial, 204\n\nfor Kr�J)a attained by knowledge, 229-230,\n\nhis memory compared with Kr�J)a's, 221\n\n389-390\n\nhis senses part of Kr�J)a 's senses, 44\n\nfor Kr�J:Ja dormant in heart, 606\n\nKr�J)a benefactor and well-wisher of all,\n\nfor Kr�J)a in advanced stage, 439\n\n304\n\nfor service to Vasudeva for liberation, 274\n\nmaintained by Kr�J)a, 87,535, 648\nmeets\n\ngood\n\nKr�J)a accepts love of offering, 447\n\nand evil amongst various\n\nKr�J)a as Kandarpa, god of, 525-526\n\nspecies, 64 7\nmillions\n\nof\n\npleasures,\n\nmatures from faith, 777\n\nspecies arise from sensual\n\nof devotees make them forget Kr�J)a 1s\n\n644\n\nGod, 546\n\nnature of his conditioning, 7-8, 24, 172,\n\nof Kr�J)a as apex of devotion, 506\n\n237,262,288-290,304,380,403,644,\n\nof Kr�J)a as ultimate goal, 777\n\n647\n\nof Kr�J)a distributed freely by Caitanya,\n\nnecessary for growth, 653\n\n589\n\nneither the slayer nor is slain, 97-98\n\nof Kr�J)a perverted as lust, 209\n\nnever born and never dies, 16-17\n\nof Kr�J)a transcends liberation, 339\n\nnever supremely conscious, 9\n\nrelationship not possible with universal\n\nnot proprietor nor controller of body's\nactions, 287, 646\noriginally spiritual, pure, 203\nout of thousands one tries for perfection,\n365\n\n\\.r\n\nform, 582-583\ntransformed into lust, 204\nLust\nas all-devouring, sinful enemy, 204, 206\nas cause of demigod worship, 18, 395\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0993": "General Index\n\n941\n\nMadhvacarya\n\nLust\nas cause of false ego, 208\nas\n\ngate leading to hell,745\n\nas\n\nperversion of love for Kr�Qa, 204,209\n\nas symbol of ignorance, 207\nas symbol of sin, 208\nborn of contact with passion, 204\ncan be conquered in human form, 206\ncauses bondage to material world, 204\ncauses designations and attachments, 21\ncovers living entity, 205\n\naccepts Kr�qa as Supreme, 3\nas learned leader, 382\nin disciplic succession, 29\nMadhyandi-nayana-iruti\nquoted, 703\nMaha-bahu (mighty-armed)\nmeaning of address,108\nMahabharata\nas diversion for mind, 767\ncontains topics discussed by Dhrtara��ra\nand Saiijaya, 32\n\ncovers pure consciousness and knowledge,\n\ndescribes Caitanya,227\n\n206-209\ndemons bound by, 735-737,742-743\ndemons claim it as cause of world, 733\ndevelops from attachment to sense objects,\n\nfor less capable people,24\nG!ta part of, 28,130,215\nMahabhiita\nthe five great elements, 627-628\n\n149\ndue to misuse of independence,204\nfreedom from, 205, 208, 211, 363, 392,\n699,821\n\nMaha-brahman\ntwenty-four elements as, 666\nMaharaja Ambarl�a\n\ngiven vent through senses,210\nits origin is Kr�Qa,204\nlater transformed to wrath, 204\nmust be served if mind not conquered,\n314\n\nSee Ambarl$a Mahjiraja\nMaharloka\nas\n\nas\n\nplaces,207-208\nsevere penance performed out of, 757-758\ntrees condemned due to, 206\n\none who comes to Kr�lJa for any purpose, 389\n\nnever satisfied, burns like fire,206\nsenses, mind and intelligence its sitting\n\ngoal, 470,472\n\nMahatma\n\ncannot be manufactured, 465\ndevelops through association with devotees,464\nfully engaged in devotional service,464\nKr�lJa addressed as, 569\n\nM\n\nnever returns to material world, 426\nprotected by divine nature, 464\n\nMad-bhaktim labhate param\nquoted,336\n\nreceives\n\nMad-bhakti-prabhavena\n\ntranscendental\n\nmessages\n\nfrom\n\nrealized devotees, 426\n\nr\n\nsarvendriya-vijaya-piir­\n\nvika svatma dr§tilt sulabheti bhavafi\n\nsymptoms of, 426,464-466\nwho surrenders to Kr�!Ja is very rare,\n390\n\nquoted,148\nMadhai\n\nMahat-tattva\n\ntypical naradhama, delivered by Nityananda,384\nMadhava\n\nas cause of cosmos, 644, 666\ncovers brahmajyoti in material world, 641,\n701\n\nas plenary expansion,433\n\ncreated by Maha-Vi�Qu, 367\n\nin disciplic s�ccession,29\n\nentered by Maha-Vi�QU, 455\n\nsignificance of name,62\nMadhavendra Puri\n\nKr�Qa as soul of, 519\nMaha-Vi�Qu\n\nin disciplic succession,29\n\nas\n\nquoted,138\n\ncreates material energy, 367,529\n\nMadhu\ndemon killed by Kr�Qa,44,72,411\nMiidhurya-bhakta\nservice as conjugal lover,425\nMadhusiidana\nKr�Qa as,59,72,77,342,410-411\nmeaning of name, 44,72\n\nsoul of mahat-tattva, Supersoul, 519\n\ndoes not attract pure devotees,464\nK�Qa as cause of,540,589\nlies in Causal Ocean and breathes universes, 455-456\nmaterial nature absorbed in, 644\nMaha-yajiia\nKr�'.la as, 468\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0994": "Bhagavad-gita As It Is\n\n942\n\nMaterial body\n\nMahesvara\nsupreme controller, background of maya,\n380\nMa himsyat sarva bhiitani\n\nacquired according to work, 97, 273\nanalytical study in Second Chapter, 72\nas adhibhiitam, 414\n\nquoted, 98\n\nas cause of action, 656, 790-791,830\n\nMaithu(lya-iigiira\n\nas cause of pleasure and pain, 94, 287\n\nthe shackles of sex life, 207\n\n645\n\nMama yonir mahad brahma\n\nas source of miseries, 22, 137, 287, 300\n\nquoted, 282\n\nas subject for Chapter Thirteen, 619-661\n\nMiirh hi piirtha vyapiisritya ye 'pi syu[l papayonaya[l\n\nbelongs to Kr�l}a, 283-284\ncannot be acquired by ghosts, 65\ncannot know past, present, future, 401\nchanges of, 10, 93, 99, 102, 414, 621,\n\nverses quoted, 27\nMiirh tu veda na kascana\n\n628, 715\n\nquoted, 366\nMana\n\neva\n\nmanu§yiiniirh\n\nkiira(larh\n\nbandha­\n\nmok§ayo[l\n\ncompared to car driven by intelligence, 344\ncontrasted with spiritual body, 230\n\nverses quoted, 313\n\ndestined to die, 86, 96-97\n\nMapipu�paka\n\ndetermined by consciousness, 706\n\nname of Sahadeva's conchshell, 46\n\ndifference from soul, 72, 86, 113, 221,\n\nManmana bhava mad-bhakta[t\n\n658-661\n\nquoted, 848\n\nfalse identification with, 195, 285-286,\n\nMantra\n\n600, 657\nfour demands of, 331-332\n\nKr�l}a as, 467-468\nManu\n\nfreedom from, 21-22, llO, 283-285, 294,\n\nage of the current, 215\n\n5ll, 6ll\n\nas learned leader, 382\n\nhas individual capacity to lord, 623\n\nborn out of Kr�Qa's mind, 501\n\nimmunized by offered food, 178\nits changes do not affect soul, 99\n\nin disciplic succession, 214-215, 239-240\n\nits\n\ninstructed by sun-god, 4\n\nconstitution,\n\nchanges,\n\norigins,\n\nand\n\nand knower explained, 624,ff.\n\nKr�l}a appears in eighth, 224\n\nits gates illumined by goodness, 674-675\n\none must follow, 240\n\nits necessities allowed by rules, 200\n\nManu-sarhhitii\nstates women should not be given freedom, 732\n\nkilling of it not encouraged, 98\nknown as k§etra, the field, 620,ff.\n\nstill followed as lawbook, 186, 732\n\nlikened to city of nine gates, 285-286\n\nsupports capital punishment, 101\n\nlikened unto a machine and dream, llO,\n656, 830\n\nMiinu§arh riipam\n\nliving entity its enjoyer, 644\n\nKr�l}a originally two-handed, 584\n\nmaintained by demigods, 173\n\nManu-smrti\n\nmaterialistic view of its development, 107\n\ncited, 206, 384\n\nmust be maintained by work, 24, 169\n\nMarici\n\nnext body decided by higher authorities,\n\nKr�Qa as, 520\n\n22\n\nMarriage\n\nnot a fixed type, 222\n\nas purificatory ceremony, 784\nas\n\nrestricted sex life, 200, 251, 257, 322,\n\nof twenty-four elements, 627-628, 661\n\n765\n\none forgets when he quits, 713\none must act in accordance to form of,\n\nas viviiha-yajna should be encouraged, 784\nnonattachment to wife -as knowledge, 630,\n633\nnow imaginary in society, 732\nMaruts\nbehold universal form in wonder, 557\nKr�Qa as Marici of the, 520\n\n�\n\n646\none should not grieve for, 72, 106\none who knows it called k§etrajna, 620621, ff.\nperishes at liberation, 703\nplurality does not refer to, 88, 261\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0995": "General Index\nMaterial body\n\nrelation to senses, 156,210,620-621,646,\n706\n\nrelation to Supersoul (Paramatma), 100,\n102 -103,622-624,648-649\n\n943\n\nMaterial nature (prakrti)\ndemons claim it as cause of manifestation,\n733\ndifference from living entity, 9\n\nfashions body according to desire, 830\n\nrelation to the modes, 130, 193, 292,\n\nfrustrates plans of atheists, 382-383\n\nsubsists on food grains, 177\n\nin contact with living entity since time im-\n\ntheory of oneness with soul, 797\n\nKr�r;Ja is not subject to, 378\n\n687\nsoul as basis of, 94-97,166,371,519\ntaken from 8,400,000 species, 412\ntortured by demoniac, 757-758\ntransmigration of, 89,704-705\n\nMaterial existence\n\na source of perplexity for everyone, 80\nby its cessation one attains supreme abode,\n323\n\ndue to sin and ignorance, 256, 351\nenvious cast into ocean of, 743\n\nfour principles of, 19\n\nimpregnated by glance of Kr�r;Ja, 180, 458\nKafi its ghastly form, 175\nmemorial, 287\n\nliberation attained by understanding, 650\n\nmahatma not under control of, 464\nnot the cause of birth, 667\n\npunishes those who misuse it, 175\ntemporary aspects, 15\n\ntransformations of living entities due to,\n644\n\nworking according to plan, 565\nMaterial sky\n\nits problems cannot he counteracted by\nwealth, 82-83\n\nSee Material universe\n\nMaterial universe\n\nall entities fallible in, 714-715\n\nlikened to forest fire, 80\n\nlikened to tossing ocean, 287\n\nanalyzed into twenty-four elements, 651\n\nthreefold miseries do not exist for devotee,\n\nas chance to return to Godhead, 172\n\nproblems solved by Bhagavad-gita, 27-28\n152\n\nMaterial nature (prakrti)\nabsorbed\n\nin\n\nMaha-Vi�r;Ju,\n\nmahat-tattva, 644\n\nArjuna inquires about, 410\n\nas combination of k�etra and k�etrajiia,\n666\n\nmanifest by\n\nas cosmic form of Kr�r;Ja, 414\n\nas manifestation of Brahman, 282\n\nas basis of existence, 653\n\nas manifestation of three modes, 282\n\nas captivating force, 89-90,102, Ill, 192-\n\nas reflection of the spiritual, 20, 391,6 9 5,\n\nas heginningless, 644\n\n193,203,369,380,818\n\nas only one quarter of creation, 22\n831\n\nas energy of Kr�r;Ja, 9,23\n\nas temporary energy, 13,367,488\n\nas immediate cause of creation, 237, 457-\n\ncalled the shackles of sex life, 207\n\nas eternally mutable, 9,414\n458,666-668\n\nas not conscious, 9\n\nas subject for Chapter Thirteen, 619-661\ncan instantly destroy one's wealth, 83\n\ncauses and carries out activities, 192-193,\n645-646\n\ncomes from root of banyan tree, 695\ncompared to universal form, 544\ncomplete in itself, 13\n\nbreathed by Maha- Vi�r;Ju, 455-456\n\ncomplete in itself, 13\n\ncontains trillions of planets, suns, etc.,\n22\n\ncreated for sacrifice, 172\n\ncreated to fulfill lust, 204\n\ndemonic theories concerning, 733\ndevelops due to Paramatma, 371\n\ndifferent universes in creation, 21, 501\n709\n\ncomposed of twenty-four elements, 13,\n\nentered by Garhhodakasayl Vi�r;Ju, 367,\n\nconsists of three modes, 8,668\n\nenters Kr�r;Ja's nature at end of millen­\n\n627-628\n\ncontrolled by Kr�r;Ja, 7-9, 9 �-94, 304,367368,380, 457-458\n\ncreates 8,400,000 species, 645\n\ndefinition, 8-9\n\n456\n\nnium, 454-455\n\nfour miseries present everywhere, 19-20,\n137, 426-427, 488\n\nheated by Kr�l}a's radiance, 555\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0996": "Bhagavad-gita As It Is\n\n944\n\nMciyii\n\nMaterial universe\n\ninauspicious aspects of, 20, 136-137, 143,\n367,495\n\nits connection with Kr��Ja discussed, 458\n\nits contaminations counteracted by pra­\n\nsiidam, 178\n\nits duration analyzed in yugas and kalpas,\n428\n\nKr��Ja as father, mother, support and grandsire of, 468-469\n\nKr��Ja as governing principle of, 406, 454\n\nKr��Ja its only sanctuary, 570\n\nKr��Ja its origin and dissolution, 370-371,\n455-456, 503-504\n\nlikened to banyan tree, 20, 694-698\n\nlikened to ocean of nescience and f�rest\nfire, 263\n136\n\nmanifested on basis of spiritual energy,\n371\n\nmany th'ousands seen in body of Kr��a,\n550\n\npervaded and supported by Kr��a, 450451, 453-454, 537-538\n\nplant of devotion pierces its covering,\n503\n\nillusioned mentality of demons, 738-740\nimpersonalists think everything, 398\n\nindifference ensues extrication from, 137\n\nits background is the supreme magician,\n380\n\nKr��a allows living entity to fall into, 393\n\nliving entity's contact with, 305,403\n\nmanifest in mode of ignorance, 676\nof Arjuna dispelled, 539-540,842\n\nseparated from soul at time of liberation,\nservice either to Kr��a or, 602\n\nveils knowledge of self, 209\nVi�l;JU her only master, 381\n\nMaya devi\n\nresisted by Haridasa Thakur, 149\nMayiidhyak§e(la prakrtift siiyate sa-cariicaram\n\nquoted, 733\nMciyiim tu prakrtim vidyiin miiyinam tu mahesvaram\nquoted, 380\n\nworshiped as form of Kr�qa, 467\n\nas sacred place, 320\n\nMayavadi\n\nVi�l;JU as the soul within, 276\n\nMathura\n\nMat-parafi\n\nas under Kr��a's protection, 826\n\nsignificance, 148\n\nMattafi parataram niinyat kimcit asti dhanaiijaya\nquoted, 291,590\n\nMiiyii\nas bodily difference of living entities, 261\nas contamination of material infection,\n331\n\nBrahma and Siva under her influence, 381\n\nverses quoted, 227\n\nargue that individuality is material, 8788\n\ncannot explain how soul is illusioned, 104\n\nexplanation of Gitii forbidden and misleading, 88\n\nquote from Bhiigavatam, 461\n\nrender temporary devotional service, 447\n\nsannyiisis compared with V ai��;Java sannyiisis, 278-279\n\ntheir renunciation incomplete, 274\n\ncan he escaped by knowledge and devo-\n\ntheir study of Srimad-Bhiigavatam trouble­\n\ncannot covet the Supreme, 402\n\ntheory of merging not supported by Kr�qa,\n\ncompared to rope binding man, 380-381\n\ntheory of oneness of soul not maintained,\n\ntion, 91\n\ncauses forgetfulness, 384\n\nsome, 278\n\n87\n\nconditioned soul always prone to fall into,\n104\n\ncovers brahmajyoti as material veil, 248\n\n'\n\ngives threefold miseries, 749\n\nher last snare, 122,842\n\nMiiyii mugdha jiver niihi svata/1 kmJa-jiiiin\nverses quoted, 24\nMiiyiitita paravyome saviira avasthiina\n\nsustained by living entity, 369\n\n!·\n\nledge, 199\n\ndisqualifies a teacher, 90\n\n87\n\nlikened unto water in hoofprint of calf,\n\nI\n\ndifficult to overcome by theoretical know-\n\n89\n\nthink Kr�qa loses identity in expansions,\n261\n\ndefined as sense of separated existence\n\nthink Kr�qa's form material, 398\n\ndeludes Arjuna, 90\n\n(See also Brahmavadi, Impersonalists)\n\nfrom Kr�qa, 261, 535\n\n\\,_.\n\nworship themselves as Supreme, 467\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0997": "General Index\n\n945\n\nMercy\n\nMii_yayiipahrta-jiiiina\n\nof Kr�Qa as everything, 391\n\nas class of miscreant, 385\n\nof Kr�Qa seen in difficulties, 611\n\nMayi sannyasya karmiini\n\nof Kr�Qa to devotees, 396-397, 424, 494\n\nquoted, 282\n\nSaiijaya hears Gitii by mercy of Vyasa,\n\nMeditation\n\n844-845\n\nautomatic from beginning of Kr�IJa con-\n\nsannyiisi dependent on, 723\n\nsciousness, 311\n\nshown to speculators, 493\n\nbetter than knowledge, 609\n\nsun, moon and fire evidence of, 709\n\nfor realization of Brahman, 405\nKr�l!a as goal of, 301-302, 321,417 418\n\nwithheld from demoniac, 744\n\n-\n\nmade possible by nine forms of devotion,\n362\nmethod of sitting for, 321\n\nMerging\nas a reward of sacrifice, 256\nas hellish for devotee, 822\nas process of impersonal liberation, 228,\n\nnot possible for the disturbed, 320\nof eightfold yoga system considered fruitive, 311\non Brahman problematic, 596\non form and name of Kr�l!a 27, 416\n\n230\nas sacrifice, 249-250\nas spiritual annihilation, 339\nas theory of demonic miscreants, 463\ncompared to green bird entering green\n\non Supersoul, 328,340, 651\non the Supreme Person as knower of all,\noldest, etc., 419\n\ntree, 824\neternality but not bliss realized in, 601\nimpersonalist\n\non Vi�l).u, not void, advocated, 148, 419\ntortoise maintain offspring by, 301\n\nmisleading,\n\ninto Supreme Brahman, 22-23\n\nMemory\n\nvia Pataiijali yoga system, 253\n\nchange of body makes one forget, 221\nKr�IJa as, 530\n\nconceptions\n\n824\n\npretenders make show of, 167-168\n\nwith Brahman as self-interest, 308\nMeru\n\nlimitations of man's, 222, 322\n\nKr�Qa as, 521\n\nof Arjuna regained by Kr�IJa's mercy, 842\n\nsometimes movable, not as great\n\nof living entity compared with Kr�l!a's,\n220. 221, 401-402\n\nMimiimsii-siitras\n\nrefined by sanctified food, 174\nrevived by chanting Hare Kr�l)a, 417-418\n(See also Remembering process)\n\nMenaka\n\nas part of study for sacrifice, 581\nMind\nas both friend and enemy, 312,314\nas cause of bondage and liberation, 313,\n\nmisleads Visvamitra into sex, 146\nMercy\n\nas\n\nHimalayas, 523\n\n703\nas constituent of body, 627-628\n\naction explained out of, 240\nArjuna questions out of, 516, 576\n\nas\n\none of eight separated energies, 367368\n\nas appearance in original form, 223\n\nas restless\n\nas means for understanding Kr�IJa's plan,\n\nas sitting place of lust, 207-208\n\n566\nenables Arjuna to see everything, 545,842\nin Kr�IJa's killing demons, 744\n\nand unsteady, 27, 335,342-344\n\nausterities of, 766-767\nby its control one attains supreme abode,\n323\n\nin placing demons in lower species, 744\n\ncauses fall of sages, 146\n\nKr�Qa known by, 112, 232, 253, 398\n\ncompared to driving instrument of car of\n\nmiiyii overcome by, 842-843\n\nmiscreants delivered by, 227\nmiseries accepted as mercy of Kr�Qa, 142,\n194\nobtained by following regulations, 151\n\nbody, 344\nconcentration on Kr�Qa, 27, 196, 280,\n291,327,335,344-345,411,416,418,\n597,604\ncontrol of, 146, 152, 154, 244, 279-280,\n\nof devotee necessary for liberation, 229-\n\n302-303, 317-318, 321, 335, 344-346,\n\nof Kr�Qa as deliverer, 381, 603\n\n418,766-767,806,821\n\n�\nI·\n\nfA\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0998": "Bhagavad-giti Aslt Is\n\n946\nMind\n\ndoes not degrade one who sees Supersoul\nin all, 655\nengagement of, 210, 299, 328\n\nMiscreants\nhave no good qualifications, 486\nKr�l]a as their rod of chastisement, 534535\n\nfixed on lotus .feet of Kr�l)a, 327, 4ll\n\nKr�l]a never manifest to unintelligent, 400\n\nin equanimity, conquers birth and death,\n\ntheir false views and frustrations discussed,\n462-463\n\n293\nin relation to senses, 153, 167-168, 207208, 210,250-251,332,706,766-767\n\nYama chief punisher of, 527\n\nMiseries\n\nin samiidhi, 26, 128-129, 248, 330\n\naccepted as mercy of Kr�l]a, 142\n\nin yoga, 133,302-303, 312-314, 319-320,\n\ncauses of, 22, 57, 296-297, 341, 372, 749\ndiscussed as perplexities, 80\n\n362\nits mirror cleansed by chanting, 205\nits peace attained through renunciation,\n\neven Brahmii not free from, 428\nfreedom from, Ill, 136, 152, 258, 262,\n304,326,330,442,822,831\n\n609\nKr�J]a's mind and Self nondifferent, 452\n\nfrom the highest planet to the lowest, 426427\n\nmay be panic-stricken at death, 4ll\n\nin mode of passion, 678-679, 681\n\nKr�J]a as, 521\n\nmeditation on Self, 141, 328, 330, 334335\nmethod of fixing it on Kr�J]a at death, 420\n\nknown only to one's own body, 94\nmahiitmiis never return to, 426\n\nmaterial universe as temporary and full of,\n488\n\nmust admit superior dictation, 315\nno goal without Kr�J]a consciousness, 153\n\nminimized to lowest by mercy of Kr�l]a,\n142\n\nnot disturbed by flowery language of\n\nnot\n\nVedas, 139\nof Arjuna overwhelmed, 56-57, 70\nof man of discrimination carried off by\n\nundergone\n\nquieted by identity with Brahman, 335\nself transcendental to, 2ll\nshould be used to understand necessity of\nhuman life, 498\n344\n\nif\n\none not purified before\n\n(See also Anxiety, Suffering)\nMisers\nSee Krpana\nJanaka King of, 185\nModes (of nature)\n\nsteadiness as sthlra-buddhi,\n\n294\n\nstrengthened by intelligence, 211\nsuperior to senses, inferior to intelligence ..\n\nacquired by soul, 166\naction and activity in relation to, 15, 166,\n285,287,678-680, 683, 798-800,829\nall living entities deluded by, 199, 378-\n\n210\nSupersoul reached for one who has con�\n\nsymptoms of sages with steady minds, 142\nwhen agitated, impersonalists fall down,\n150\nwhen distorted worships demigods, 391392\nMiscreants\nannihilated by Kr�J]a, 226\nas duskrtam, 'lowest of mankind, 226\n\n�\n\nmode of goodness,\n\nMithilii\n\nsometimes overcomes intelligence, 343-\n\n'\n\nin\n\ndeath, 67\n\npurification of, 283,608\n\nli\n\nsevere\n\nsages not disturbed by threefold, 142\n\nsenses, 146\nof one dear to Kr�l]a agrees with Him, 6ll\n\nquered, 315\n\nas\n\n669\nnot felt by devotee, 302\n\n379, 8ll\nArjuna exhorted to transcend them, 129\nas conditioning and binding, 192-195,664,\n668-673, 691, 795\nas manifestations of Kr�J]a's energy, 377378\nassociation with, 753\nas subject of Chapter Fourteen, 663-692\nas they apply to varpas, 235, 379, 487,\n812\n\ncast into demonic wombs, 743\n\nausterity according to, 759,764-769\n\ndelivered by mercy of Kr�J]a, 227\n\ncharity according to, 759,569-771\n\ndevotional service difficult for, 387\n\ncome from root of banyan tree, 695\n\nfour classes discussed, 382-386\n\nconditioned soul allured by, 348\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p0999": "General Index\nModes (of nature)\n\ncontaminate knowledge, 665\n\n947\n\nMoon\nKr�J:.la as, 520, 710-711\n\nmoves under Kr�J:.la's order, 454\n\ncontaminate living entity, 668\ndeath in, 677-678\n\nnourishes vegetables, 709, 710-711\n\n682\ndetermination according to, 806-808\n\npositions at times of leaving body, 434-435\n\nParamatma source of light in, 641\n\ndestinations of those situated in, 681-\n\ndifficult to overcome, 380-381\n\nelevation in, 753\n\nsoma-rasa drunk on, 436\n\nuniversal form addressed as, 571\n\nMii,Phas\nfools deride Kr�J:.la's human form, 459-461\n\nenjoyed by living entity, 64 7\nfaith according to, 753-756\n\nas miscreants discussed, 383-384\n\nfood according to, 759-761\nhappiness according to, 808-811\n\nMuhyanti yat suraya/!\n\nknowledge according to, 796-798\n\nSee Liberation\nMukti-pradiitii sarve�iim V�f!Ur eva na samsaya/!\n\ninteraction of, 673-674\n\nKr�J:.la transcendental to, 11, 377-378, 570,\n\n683\nmanifest and nourish material world, 282,\n696\n\nnothing beyond, 683\n\nParamatma their master, 637-638\n\nquoted, 366\n\nMukti\n\nquoted, 381\n\nMuktir hitviinyathii ropam svaropefia vyavasthiti/!\nquoted, 262\nMukunda\n\nas giver of mukti, 136\n\nprocess of transcending, 11, 21, 202, 650,\n\none who takes shelter of Him has no other\n\n687-689, 719\n\nrelated to material body, 130, 687\n\nresults developing from, 680-681\n\nsacrifice according to, 175, 759, 762-764\n\nsoul beyond, 658\nSupersoul transcendental, jiva not, 625-\n\nobligation, 66, 120\n\nsantas in Jove with, 176\nMukunda-lingiilaya-darsane drwu\nverses quoted, 147, 327\n\nMutJ{iaka Upan�ad\ncited, 96, 511\n\n626\n\nsymptoms of, 674-676\n\nunderstanding according to, 803-805\n\nquoted, 95, 102-103\n\nMuni\nSee Sages\n\nunmanifested as pradhiina, 628\n\nVedas deal mainly with, 129\n\nN\n\nworkers according to, 800;803\nwork of one unattached to, 246\n\n(See. also Goodness, Ignorance, Passion)\nMok�a-dharma\nquoted, 504\n\nMonism\n\nas misleading, 369-370\n\nas worship of oneself as Supreme, 467\n\nconsidered atheistic, 651\ndoes not accept transcendental pleasure,\n330\n\nits impersonalist contention untrue, 399\nnot supported, 105, 824\n\nas evidence of K�J:.la's mercy, 709\n'\nMoon\nas one of Kr�J:.la's eyes, 555\n\nattained by sacrifice and fruitive activities,\n435-436\n\ndoes not illumine supreme abode, 700-702\nhigher beings on, 436\n\nits splendor comes from K�l}a, 709\n\nNa dhanam na janam na sundarim kavitiim vii\njagadlsa kiimaye\nNaga\n\nverses quoted, 308\nKr�J:.la as Ananta amongst serpents, 526\n\nNa hi jiiiinena sadriam\nquoted, 290\nNaimi�aral}ya\n\nsages of, 516\n\nNaitat samiicarej jiitu manasiipi hy anlsvara�\nverses quoted, 189\n\nNa jiiyate mriyate vii vipaicin\nverses quoted, 99, 635\n\nNakula\n\nblows his conchshell, 46\n\nName\nbenefits of chanting, 131, 205\n\nchanted 300,000 times daily by Haridasa\nThakur, 326, 356\n\nI\n\nl\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1000": "Bhagavad-giti As It Is\n\n948\n\nNarayal)a\n\nName\nchanting as best means in Kali-yuga, 172,\n173, 320\n\nchanting sign of advanced spiritual life,\n356\n\nKr�Qa appears before parents as, 223, 583\none does not become as good as, 165\n\nby, 374\nof Kr�Qa according to His activity, 44\nof Kr�J.Ia and Himself nondifferent, 25,\n605\n\nof Kr�Qa cannot be understood through\n\nsupreme enjoyer, expansion, 418, 433\ntranscendental to material world, 234\n\nNiiriiyafiiid brahmii jiiyate, niiriiyafiiid prajiipati/1\nprajiiyate\nverses quoted, 503\n\nsenses, 316\nof Kr�qa not sectarian, 18\nof Kr�Qa object of concentration, 27, 51\n\nom tat sat uttered in conjunction with,\n\nNiiriiyafia� para devas tasmiij jiitai caturmukha/!\ntasmiid rudro 'bhavad deva{l sa ca saroajnatiim gata�\nquoted, 504\n\n772-773\n\nshould not be chanted without knowing\nphilosophy, 162\nto be chanted for transfer to Kr�qaloka,\n417\n\njoyful\n\nupon\n\nNiiriiyaf!iya\nquoted, 603\nNarottama\nin disciplic succession, 29\n\nwhy chanted by Caitanya, 131\nbecomes\n\nfour-handed form is eternal, 589\nfour-handed, presides over VaikuJJtha\nplanets, 577\n\nglorified by mahiitmiis, 465\nimpersonalists afraid of addressing i(r�qa\n\nworld\n\ndemigods cannot be equal to, 234\ndoes not possess full opulences, 74\n\nNiisau munir yasya matam na binnam\nhearing\n\nKr�qa's, 568\n\nNama brahmafiya-deviiya go-briihmafia·hitiiya\nverses quoted, 679\nNanda Maharaja\ndiscouraged from worshiping Indra, 18\n\nNandana-kiinana\ngardens of sensual delights, 128\nNiirada\nas greatest d�votee in universe, 524\n\nquoted, 142\n\nN�ta-priiye�v abhadre�u nityam bhiigavcitasevayii\nverses quoted, 363\n\nNa tad bhiisayate suryo na sasiinko, etc.\nverses quoted, 19\n\nNa tasmiit kaicid me priyakrt tama{l\nquoted, 341\n\nNa tasya kiiryam karafiam ca vidyate\nverses quoted, 187\n\nas spiritual master of Vyiisa, 350-351, 845\n\nNava-dviire pure dehl hamso leliiyate bahi/1\n\nhis entry into devotional service, 446-447\nin disciplic succession, 29\n\nNiiyam deho deha-bhiijiim nr-loke\n\ninfluences Arjuna, 831\n\nverses quoted, 286\nverses quoted, 297\n\nKr�Qa as, 524\n\nNayiimi paramam sthiinam arciriidi-gatim vinii\n\none must follow, 240\nproclaims Kr�Qa to be Supreme, 5,6,397\n\nNehiibhikrama-niiso 'sti pratyaviiyo na vidyate\n\nvalidates Arjuna's praise, 510-511\n\nNiirada-paiicariitra\nmust be obeyed in devotional service, 366\nquoted, 340\n\nNariidhama\nas miscreant, lowest of mankind, discussed,\n384-385\n\ncast into demonic wombs, 743\nNarayaJJa\nArjuna requests to see form of, 577-578\nas one of main forms, 578, 834\nassociates with devotees, 23\n\nbhakti-yoga rendered to, 689\nboth inside and outside, 639\ndemigods born from, 503-504\n\nverses quoted, 603\nverses quoted, 27\nNescience\ndestroyed by knowledge, 262-263, 289290, 313\ndriven away by spiritual master, 290\nentraps living entity, 289\nfollows everyone like tiger, 7\nhow to rescue one fallen in its ocean, 72\nin thinking oneself the doer, 193\nits last snare in thinking oneself God,\n290\nKr�qa not prone to, 290\n\n(See also Ignorance, Sleep)\nNirguf!a\nKr�Qa as, 378, 638\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1001": "General Index\nNikhile�u avasthiisu jivanmukta sa ucyate\nquoted,340\n\nNonviolence\n\nas personal attachment, 184\n\nbirth and death do not support war, 108\n\nNimbarka Sviimi\n\ncreated by Kr�l}a,497\n\naccepts Kr�l}a as Supreme,3\n\ndiplomacy in politics but not principle, 114\n\nNimitta-miitram eviisau srjyiiniim sarga-karma[li\n\nexpected of briihma[!a. 202\n\nverses quoted,237\n\nin sacrifice of Hare Kr�l}a,523\n\nNiriinanda\n\none in knowledge cannot kill or cause\n\nSee Miseries\n\nkilling, 101\n\nNirmama\ndevotee does not identify with body,611\n\nprinciples established by Buddha,225\n\nshould be given up by Arjuna, 76,115\n\nnothing is mine,196\n\nviolence not encouraged, despite soul's\n\nNirmiina-moha\n\nmeans to attain spiritual sky,21\n\n949\n\nimmortality, 113\n\nNirmiina-mohii jita-sanga-do�ii\n\nNrhari\n\nNirukti\n\nNrsiritha\n\nverses quoted, 21\n\nVedic dictionary cited, 121-122\n\nin disciplic succession,29\nas expansion, incarnation, 220, 236, 360,\n\nVedic dictionary quoted,128-129\n\nNirvii[la\n\nmeans ending materialistic life,158\n\n578,702\n\nNunam pramattal,l kurute vikarma yad-indriyapntaya iipr!loti\n\nverses quoted,273\n\nrelated to clearing of the mind, 330-\n\n331\nspiritual activities after,331\nNitya-baddha\n\nas eternally conditioned,380\n\nNityiinanda\n\n0\nOld age\n\ncannot be counteracted by wealth,82\nfreedom by transcending modes,684\n\nas incarnation of God as divine master,384\n\nits perception as evil,630\n\ndelivered Jagai and Madhai,384\n\nKm1a never depicted in,223\n\nin disciplic succession,29\n\nliberation by refuge in Kr�pa, 405\n\nobeisances to,1,2\n\nnone for spiritual body,405,715\n\nNityasyoktiil,l sariri[lal,l\n\none qf four principles of material existence,\n\nquoted,110\n\n19\n\nNityo nityiiniim cetanas cetaniiniim\n\npresent everywhere in material universe,\n\nquoted,13,87,234,371,716\n\nNiyama\n\nin a�tiinga-yoga, 303,305\n\nNonbeing\n\nSee A sat\n\nNondevotee\n\napproach to Gitii compared to bee licking\nhoney bottle, 88\n\nArjuna inquires for,218-219\n\ncannot practice bhakti, 365-366\ncannot understand Kr�l}a, 365, 397-398,\n823\n\nhas no good qualifications,486\n\nhis contamination not washed off, 392\n\nKr�l}a never manifest to unintelligent,400\nNonviolence\nas ahimsii, defined,98,498-499,727\n\nas austerity of body,764\n\nas divine quality,722, 727\nas knowledge, defined, 629, 631\nas mundane activity, 195\n\nOm\n\n137\n\nas means for entering into Brahman,421\n\nas supreme combination of letters,423\n\ncontained in Hare Kr�Qa,423\n\nKr�Qa as,373-374,468-469,523\n\nnot different from Brahman and KnQa,\n423\n\npreferred by impersonalists, 374\n\nsacrifice,charity,penance begun with,773\nused in sacrifice,772-773\n\nused to indicate Absolute Truth, 772-773\n\nOm ajiiiina timiriindhasya\n\nprayer to spiritual master,1\n\nOm ity etad brahma[!o ned�lam niima\nquoted,772\n\nOm tad v�rw[l paramam padam\nquoted,772,773\n\nOmkiira\n\nSee Om\n\n_.d\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1002": "Bhagavad-giti As It Is\n\n950\n\nPiil)pavas\n\nOm tat sat\n\nguided by direct instruction of Kr�l)a,\n\nthe vibration discussed, 772-775\nto perfect all activities, 775\n\n48\nknew Kr91}a to be Supreme, 400\n\nOpulences\ndisplayed wherever there is Kr�J}a, 84 7\n\nKr91}a as Arjuna amongst, 533-534\n\nfull in spiritual world, 702\n\nnot disturbed by enemy conchshells, 47\n\nKr�pa gives only indication of, 536\n\npious since birth, 34\n\nKr�l}a owns all wealth and energy, 638\n\ntheir\n\nof Kr�l}a exchanged with devotee, 691\nof Kr91}a known through Bhiigavatam and\n\npure devotees not interested in Kr�l}a's,\n\nsons'\n\nt,1feat\n\narmy pointed out by\n\nthe six major, 492\n\nhis sons the object of Dhrtara�tra's in­\n\nwhatever is opulent represents Kr�l}a's\n\nquiry, 32\nhis sons separated from the family heritage,\n\nopulence, 537\n\n33\nthe King married to Kuntl, 38\n\np\n\nPariibhavas tiivad abodha-jiito yiivanna jijiiiisata\niitma tattvam\n\nPadam iivyiiyiim\nSee Goloka Vrndiivana, Spiritual sky, Su­\n\npreme abode\n\nverses quoted, 273\nParahrahman\nas personal source of everything, 376\n\nPiidau hare{! k�etra-padiinusarparte\n\ncompared to Brahman, 412-413\n\nverses quoted, 148, 327\n\nParag-iitmii\n\nPadmaniihha\n\nas soul attached to sense enjoyment, 251-\n\nas plenary expansion, 433\n\n252\n\nin disciplic succession, 29\n\nParamam\n\nPadma Puriif!a\n\nas one full in six opulences, 492\n\ncited, 445\nquoted, 297, 316, 366\n\nParamam padam\n\ncaused by passionate food, 760-761\n\nParamam puru�am (Supreme Person)\n\nas the eternal abode, 831\n\nPain\n\nobject of meditation, 27\n\ncreated by Kr�l}a, defined, 497-498\n\nParamatma\n\none dear to Kr�l}a free from, 613-614\n\nappears to he divided hut is not, 640\n\nPaiiciigni-vidyii\n\nas adhiyajiia, 414\n\nsacrifice to enter Brahmaloka, 427\n\nas cause of action, 712, 790-791, 792-\n\nPaficajanya\n\n793\n\nname of Kr91}a's conchshell, 44\n\nas companion of living entity, 100, 102-\n\nPaiica-mahiibhuta\n\ngross elements come from root of banyan,\n\n103,288,624,646,654,710\nas enjoyer and proprietor of body, 648\n\n695\nPiiiicariitrikl\n\nas knower in all bodies, 622-624\nas knowledge and goal of knowledge, 13,\n\ndevotional regulations of Vai9pavas, 278\n\n641-642\n\nPapjlavas\n\ni\n\nk�etra, 33\nhis\n\nDuryodhana, 34-35\n\n546\n\n\\\n\nArjuna addressed as son of, 47, 429\nhis sons favorably influenced by Kuru­\n\nof Kr�l}a, subject of Chapter Ten, 491-538\n\nI\n\nby\n\n43\n\n518\n\n�\n\nlimited\n\nPiii)<Ju\n\nof Kr�l}a not understood by impersonalists,\n\n'\n\nconsidered\n\ntheir confidence in Kr�l)a, 47\ntheir victory assured because of Kr�l)a,\n\nGitii, 502\n\nof Kr91}a limitless, 517-518,536\n\n,f\n\narmy\n\nDuryodhana, 39\n\nof Kr�l}a beget devotion, 502\n\nas affectionate students of Dropiiciirya, 35\n\nas K�lrodakasiiyl Vi�l)u, 367, 368\n\nbelong\n\nas localized aspect of Absolute Truth, 73\n\nto\n\nsame\n\nfamily\n\nas\n\nsons\n\nof\n\nDhrtara9tra, 33\nencouraged by blowing of transcendental\nconchshells, 44\n\nas Maha-Vi�l)u, 519\nas master of modes of nature, 626, 637638\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1003": "General Index\nParamatma\n\n951\n\nParam brahma param dhiima pavitram paramam\n\nas partial realization, 12, 139, 232, 291,\n\n318, 362, 398, 690\nas present in heart� of all entities, 10, 90,\n\n96, 292-293, 321, 337, 340, 394, 402,\n\nbhaviin\n\nverses quoted, 5, 590, 831\nParam dhiima\nSee\n\nGoloka Vrndavana, Spiritual sky,\n\nas protector of sannyiisi, 723-724\n\nSupreme abode\nParame5varam\n\nas source of all senses yet without senses,\n\nParam padam\n\nas source of light, beyond darkness, 641-\n\nParamparii\n\nas support and maintainer of universe,\n\nParantapa/1\n\n710, 715-716\ncan understand desires of living entity, 288\n\n84\nParasara Muni\n\ndevours and develops all, 640\n\ngreat authority, father of Vyasadeva, 74\nquoted, 115, 492, 625\nPariisara-smrti\n\n414, 815\n\ninterpretations of word, 654\n\nas smaller than the smallest, 419\n\nno miseries, 136\n\n637-638\n\nSee Disciplic succession\n\n642\n\n276, 371, 537-538, 637-638, 648-649,\n\ndemons ignorant of Him as witness, 737\n\ndirects wanderings of all, 830\ndoes not cause one to sin, 203\ndwells also within atoms, 232, 710\nenters brahmajyoti upon coming out of\nbody, 716\n\nequal in all, 337, 340, 655\n\nfulfills desire of soul as a friend, 102\n\nHis grace enables transmigration, 102\n\nHis hands, legs, eyes, faces, etc-, everywhere, 636-637\n\nis never destroyed, 654\nKr�r;�a as, 52, 318, 340, 393,414\n\nchastiser of enemies, name of Arjuna, 83-\n\nexplains the word Bhagavan, 74\n\nquote on k§atriya's duty, 115\n\nParasurama\na briihmafla\n202\n\nbut\n\nacted\n\nas\n\nk§atriya,\n\nPariisya saktir vividhaiva sriiyate\n\nverses quoted, 187\nParatattva\n\nas supreme reality, 291\n\nPareSiinubhiiti\n\nas spiritual satisfaction, 345\n\nKr�r;�a as source of, 12, 75, 100, 385, 644\n\nParik�it Maharaja\n\nmethods of perception, 651\n\nPartha\nArjuna addressed as, 52, 101, 115, 141,\n188,417,430,805\n\nliberation attained by understanding, 650\nnot eternal in spiritual world, 368\nrealization of, 349, 514, 599\nrealized through yoga, 122, 314 -3 1 5,321,\n330, 339\n\nshould be respected in all, 461\n\nsuperior to knowledge of Brahman, 832\n\nthe misguided think it one with soul, 111112\ntheory of reflection applied to, 90\ntortured by demoniac, 757-758\nultimate will invested in, 791\n\nParamiitmiiviidi,\n\nas indirectly Kr�r;�a conscious, 318\nas one of three types of transcendentalists,\n22\nhis degree of advancement, 73\n\n(See also Yogi)\n\nParam Brahma (Supreme Brahman)\n\ndistinguished from f!rahman, 5\nKr�r;�a declared to be, 510-511\n\n(See also Brahman)\n\nas righteous king, 525\n\nsignificance of word, 52\n\nPartha-sarathi\nmeaning of name, 44\n\nParts\n\nall beings are part of Kr�r;�a, 261\ncooperation with the whole, 11-12\ndefined as atomic sparks of Kr�r;�a's rays,\n96\ndifference from whole, 93-94, 275\n\neternally separated, 714\n\nliving entities as eternal fragmental, 702704\n\none with Supreme qualitatively, 99\n\nprone to be extinguished when out of fire,\n104\nParvafi\nagitates Siva for sex, 149\n\nSkanda her son, 522\nPassion\naction in, 670-673, 678-679,799\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1004": "�\n\n�\n\nBhagavad-giti As It Is\n\n952\nPassion\nas demoniac mode, 749\n\nas impediment to liberation, 723\n\nPaurufia\nquoted, 716\nPavitram\n\nSee Pure\n\nas manifestation of Kr�J;�a's energy, 377378\nausterity and penance, in mode of, 757758, 768\n\nPavitram Uttamam\ndevotional service as, 445\nPeace\n\nBrahm a as incarnation of rajo-gu[!a, 381\n\nas quality of brahma[la, 812\n\ncause of lust, 204\n\nas tranquility, a divine quality, 722\n\ncharity in mode of, 770-771\n\nattained by devotees, 154, 284-285, 323,\n\ndetermination in, 807\ndiminished by devotional service, 336,363\nearth destination of those in, 681-682\nentire material world in mode of, 671\nfood in mode of, 760-761\n\n424,485\nattainment through control and surrender,\n156-157, 265, 315, 609, 831\nattainment through Kr�l)a consciousness,\n82-83, 87, 152-153,304, 681\n\ngrief develops from, 680-681\n\ndestroyed by Kr�l)a's not working, 189\n\nhappiness in, 809-810\n\nenjoyed within self by knowledge, 264\n\nknowledge in, 797\n\nformula for, 304-305\n\nleads _to rebirth am.ongst fruitive workers,\n\nimpossible in mode of passion, 681\n\n677\nmust be raised to goodness, 204\nquieted by identity with Brahman, 335\nrenunciation in mode of, 786\n\nits basic principle, 157-158\nthrough identity with Brahman, 335\nPenance\n\nsacrifice in mode of, 763\n\nas candrayana and caturmasya, 253\nas severe austerities for enlightenment, 252\n\nsex as its basis, 670-671\n\nas tapas, austerity, a divine quality, 722,\n\nsometimes defeats goodness, 673-674\nsymptom of attachment, desire, hankering,\nendeavor, 675\n\n726\nbefore surrender to Kr�l)a, 599\nbegun with word om, 773\n\nunderstanding, in, 805\n\ncreated by Kr�l)a, defined, 497, 499\n\nworker in, 801-802\n\ndemonic when severe, 757-758\n\nworship in mode of, 755-756\nPastimes\ncannot be understood through senses, 316\ndisplayed by Kr$J;Ia on earth are prototypes\nof those in His abode, 19\n\nfor pleasing Supreme Person, 775\nfor purification recommended, 297\nin goodness, 767\nin ignorance to destroy self or others, 769\nin passion unstable, 768\n\nexhibited by KT$J;Ia in Vrndiivana, 18, 227\n\nin vanaprastha life, 438\n\nglorified by mahatmas, 465\n\nKr�l)a as penance of ascetics, 374\n\nof Kr�J;�a always thought of by devotee,\n51, 517\nPiisupata-astra\nweapon received by Arjuna, 116\nPataiijali\n\nKr�l)a as purpose and enjoyer of, 153,304\nnecessary for acceptance of Kr�l)a, 112\nnot necessary for advanced devotee, 138\nnot necessary in devotional service, 466\nof speech, 765-766\n\nyoga system discussed, 251-252\n\nof the body, 764-765\n\nyoga system for merging, 253\n\npurifies even great souls, 784\n\nPatim patinam paramam parastiid\n'verses quoted, 187\nPatim visasyatmesvaram\nquoted, 172\nPatir gatii candhaka-Vffl[li-satvatam\nverses quoted, 172\nPatram pu1pam phalam\nquoted, 447, 761\n\nPaundram\nname of BhilJia's c onchshe ll, 44\n\nshould never be abandoned, 782, 784\ntat and sat uttered with, 774-775\nto be performed according to Vedic principles, 589\nundergone by Brahmii for one thousand\nyears, 501\nwhile studying under spiritual master, 438\nwill not reveal two-armed form, 587\nPersonality\nas ultimate attribute of Supreme, 13\n\n'\n\n-1-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1005": "-��\n\n.1\n\n•'\n\n'�\n\n1 ..\n\nGeneraJ Index\nPlanets\n\nPersonality\nconfirmed by Kr�l)a's memory, 401-402\n\nif killed, Aijuna would attain heavenly\nplanets, 119\n\nKr�!Ja as greatest, 715, 717\nof Kr�!Ja not lost in all-pervasiveness, 451,\n541\nof Kr�!Ja not understood by sages and\ndemigods, 493,512\nretained after liberation frightens imper·\n\nunintelligent think Kr�!Ja assumes, 397-\n\njewels, etc., 550\ninnumerable within each universe, 501\nin spiritual sky self-illuminated, 19, 323,\nKr�!Ja as controller of, 304, 454, 710-711\nKmm spread throughout, 555\nliving entities found in all, 667-668\nmaterialists interested in promotion to\n\n399\n\nhigher, 348\n\nPersonality of Godhead\n\nSee Supreme Personality of Godhead\n\nmoon and sun belong to higher system, 20\nmore\n\nPestilence\n\nin spiritual sky than in material\n\nuniverse, 22\n\ncaused by unwanted population, 64\n\nof demigods attained by worshipers, 395-\n\nPhilanthropy\naccepted as step to Kr�!Ja consciousness,\n608\nas\n\nin Kr�!Ja's body, some made of earth, gold,\n\n701\n\nof Supreme affirmed, 419\nsonalists, 230\n\n953.\n\n396,399,477\nof Kr�!Ja attained by devotees, 23, 395-\n\nmaterial\n\nengagement\n\nsannyiis!s, 278-279\n\nof\n\nMayavadl\n\n396,399\nof trees, 526-527\n\nin mode of passion, 673\n\none is subject to fall down from higher,\n\nyogi\" is best philanthropist, 341\n\n427\none transferred to hellish planets if not\n\nPhilosophy\ndeals with mental activities, not source,\n\npurified, 67\nothers have other forms of human life, 500\n\n368\n\nplaces of misery from highest to lowest,\n\nin modern age no knowledge of, 652\n\n19,426-427\n\npretenders speak on, 167\nseven principal philosophers in India, 444\n\nruled by Narayal).a manifestations, 433,\n577\n\nwithout religion mental speculation, 164\n\nPisiica\n\nsacrifice for elevation to higher, 127-128,\n253,413\n\nas black arts, 477\n\nsensual comforts on higher systems, 257,\n\nPitrloka\n\n472,473\n\nKr�!Ja as offering to, 468\n\nunsuccessful yogi\" born on higher, 352-353\n\nPlanets\n\niinandamaya-cinma,ya\nbrahmajyoti, 19\n\nfloat\n\nin\n\nrays of\n\nBrahmaloka survives all upper systems,\n428\n\nupper systems as head of Kr�l)a, 414\n\n(See also Brahmaloka)\n\nPleasure\nall living entities search after, 18\n\ncannot be forcibly approached by machine, 83,682,740\n\nas ultimate goal of yoga, 331\ncreated by Kr�l)a, 497\n\ncannot be made by living entity, 371\n\nderived from kingdoms not permanent, 61-\n\ndescribed in Vedic literature, 21\n\n62\n\ndisturbed at seeing universal form, 558\n\nfrom chanting Hare Kr�!Ja, 446\n\ndivided into three systems, 20\n\ngiven by Kr�!Ja t� cows and senses, 44\ngreater in serving, 49\n\nearth belongs to middle system, 20\nelevation to higher systems, 20,105, 114115,127, 427,840\nVrndavana\n\nsupreme\n\nplanet\n\nm\n\nspiritual sky, 20\nheld in fist of universal form, 710\n\nhigher systems sought by drinking soma,\n472\n\n.\n\n297,407,506,518\nin Patafijal.i yoga system, 330\n\nfloat in air by Kr�!Ja's energy, 419\nGoloka\n\nin hearing and glorifying Kr�!Ja, 59-60,\n\nin studying G!tii, 439\n\nknown only to one's own body, 94\nKr�!Ja as the reservoir of, 18\nnot accepted by monists, 330\nnot grasped by one dear to Kr�!Ja, 614-615\n\n----��.-\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1006": "\"\n\n���\n\n.,.\n\n----:.\nBhagavad-giti As It Is\n\n954\nPleasure\n\nof hard labor available to hogs, 297\nof senses have beginning and end, 296297\nof Supreme Self only should be thought\nof, 334\nrelished by sage, 155, 295\nsensualists attracted to, 128\nshould be in that which favors Kr�qa\nconsciousness, 498\nPlenary expansions\n\nPrahlada\npersecuted by father, 226\n\nPrajii-pati\nas Vi�QU, 1 72\n\nPrajiipatirh ca rodrarh ciipy aham eva sr[ami vai\ntau hi miirh na vi[anito mama miiyiivimohitau\nquoted,\n\n504\n\nPrakasananda\nasks Caitanya why He chants, 13 1\nderided Caitanya, 508\n\naccept puro§a incarnations, 519\n\nPrakiisas ca karmary abhyiisiit\n\nas Vi§[IU-tattva, 702-703\n\nquoted, 446\nPrakrti\n\nbhakti-yoga rendered to, 689\ndevotees associate with, 23\ndirecting material energy, 367-368\nKr�qa does not lose identity in, 261\nKr�qa not different from, 578\nKr�qa origin of all, 74, 93\n\nSee Material nature\nPrakrtim viddhi me pariim jiva bhiitiim\nverses quoted, 8\nPriira\nas one of five kinds of air, 95\n\nlikened to leaves of tree, 433\n\nPriirais cittarh sarvam otam prajiiniim\n\nmillions and millions of four-armed, 433\n\nverses quoted, 95\nPriiramaya\n\nParamatma as, 622\nsome named, described, 433\nPlurality\nof individual souls maintained, 86-88\nPopulation\nas varra-sankara, unwanted, 64-65, 189\nbasis for peace when good, 64\n\nrealizing Supreme in life forms, 626\nPraniiva\nSee Om\n\nPriira-viiyu\nsenses as functions of, 252\n\nPriiriiyiima\n\nconsidered 99.9 percent nariidhama, 384\n\nbreathing process discussed, 254\n\nenough food by sacrifice despite increase,\n\nin a§tiinga-yoga, 303, 305\n\n257\nfoolish in Kali-yuga, 131\nKr�qa's plan to reduce, 843\nrules for peaceful, 1 89\nPotencies\n\nPriipaiicikatayii\nvastuna[l\n\nbuddhyii\n\nhari-sambandhi-\n\nverses quoted, 274, 3 18\nPrasiidam\nas best type food, 761\n\nKr�qa knows Himself by, 513\n\nas diet for suffering patient, 345\n\nof Godhead must be immense, 13\n\nas means to control tongue, 632\n\nof Kr&qa cannot be surpassed, 717\n\nas method for attaining Kr�qa, 592\n\nof Kr�qa realized by discussion, 442\n\nas principle of bhakti-yoga, 606\n\nPrabhii\ndefined as superior energy of Kr�qa, 96\nPradhiina\nas unmanifested modes of nature, 282,\n628\n\nPradhiina-k§etrajfw-patir guresa[l\nquoted, 635\nPradyumna\nas plenary expansion, 433\nassociates with devotees, 23\nPrahlada\n\nautomatically reduces eating, 255\ncounteracts\n\ncontamination\n\nof\n\nmaterial\n\nnature, 178\nfitness of foodstuffs discussed, 326\nfrees forefathers from ghost bodies, 65\nKr�Qa\n\naccepts\n\na leaf,\n\nflower,\n\nfruit or\n\nwater, 478-479\nNarada freed from sin by taking, 446\nnot taken by Haridasa Thakur until rounds\nchanted, 326\none should eat only, 325\n\nas example of toleration, 631\n\npalatable long after preparation, 761\n\nas learned leader, 382\n\nrecommended by Caitanya, 748\n\nKr�qa as, 527\n\ntaken by devotee, rejected by nondevotee,\n\none must follow, 240\n\n150\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1007": "---\n\n- --\n\n____.-c\n/..\n\nGeneral Index\nPrasadam\n(See also Food)\nPratyag-atma\n\n955\n\nPrtha\nArjuna addressed as son of, 75,121,186,\n232, 258, 362, 375, 424, 464, 486,\n543,602,728,730,775,785,804-806\n\nas withdrawal from activities, 25L252\n\nPratyahara\nas end of sense activity, 334\nas withdrawal of senses from objects, 422\nin a�tanga-yoga, 303, 305\n\nas Kr�r:Ja's aunt, 76\nsignificance of Arjuna as her son, 52\nPseudo-religions\nbased on materialistic philosophy of soul,\n107\n\nPrayag\nas sacred place, 320\n\nPrayascitta\nsystem of ablution before death, 67\nPredestination\nKuru dynasty doomed at Kuruk�etra, 39,\n46,60,109\nuniversal form reveals destruction of soldiers, 560-561,563-566\n\nPrema\n\nPufiya\nas original, 375\n\nPufiya-karmafiiim\nas great sacrifice, 840\n\nPiiraka\nas breathing process, 254\n\nPurli.fias\naccept Kr�r:Ja as Supreme, 3\nas diversion for mind, 767\n\nas real love of Kr�Qa, 231\n\nPremaiijana -cchurita- bhakti- vilocanena santa�\nsadaiva hrdaye�u vilokayanti\nquoted, 176,339\nPretenders\nbetter to execute duty than become socalled yogi, 199\ndemoniac as, 729\ndeny value of tapasya, austerity, 726,\ndo not restrain mind from sense objects,\n167\n\nas historical records, 24,517\nas part of study for sacrifice, 581\nas representative of Kr�r:Ja, 529\ncelebrate glories of Supreme, 713\ncited, 504\nmust be obeyed in devotional service, 366\nvalidate· Arjuna's praise, 511\nPure (pavitram)\nKr�r:Ja as, 5\nPurification\nas a gradual process, 202\n\n-\n\ninferior to one in controlled life, 168\n\nas aim of human life, 747\n\nKr�r:Ja did not want Arjuna to become\n\nas divine quality, 722 724, 812\n\none, 169\nliving at cost of others, 169-170\nmake show of meditation, 167\nmanufacture own process, 260\nPride\n\nbody, mind, intelligence and senses used\nfor, 283\nby action in Kr�r:Ja consciousness, 169-170,\n274,278,445,818\nby chanting Hare Kr�r:Ja, 418,446\n\nas demonic quality, 728-729, 735-736\n\nby food in mode of goodness, 760-761\n\nas impediment to surrender, 699-700\n\nby knowledge of Kr�r:Ja, 229-230\n\ndemons bewildered by, 742\n\nby Kr�r:Ja of one who hears of Him, 363\n\nsacrifice performed out of, 763\n\nby remembering Kr�r:Ja, 486\n\nsevere penance performed out of, 757-758\n\nby transcending\n\nProprietorship\n\nlust, anger and greed,\n\n745-746\n\nfalse sense of, 700\n\nKr�r:Ja as purifier, 468-469\n\nfreedom from personal possessions, 318-\n\nmarriage for, 784\n\n319\nKr�r:Ja as proprietor of everything, 14,244,\n261,341,622,701-702\n\nnecessary before chanting, 356\nnecessary before sannyiisa, 165\nof dirty things in heart, 238\n\nof body by Paramatma, 648\n\nof four kinds of pious men, 387-388\n\nof Kr�r:Ja as formula for peace, 304\n\nof mind by charity, 608\n\nof Kr�r:Ja cited in Isopani�ad, 282\nof Kr�r:Ja not forgotten by demigods, 394\nrenunciation of, 157, 196, 244-245, 252,\n274, 611\nsacrifice of knowledge greater than, 258\n\nof senses via bhakti-yoga, 606\nom tat sat vibrated for, 775\nprocess practiced by yogi, 356-357\nsacrifice for, 184,782\nvia priiyascitta system of ablution, 67\n\nIJ\n\n)\n\n... .&-;.j\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1008": "�\n\nBhagavad-gita As It Is\n\n956\n\nRama\ndefeated RavaQ.a, 48, 61, 226, 744\n\nPfirrram\n\nSee Complete Whole\n\neveryone wanted to live in His kingdom,\n\nPurujit\ncited by Duryodhana as great fighter, 36\n\n61\n\nHis servant Hanuman engages his wrath,\n\nPuru�a (enjoyer)\n\nas controller of everything, 367-368, 419\n\n204\n\nJanaka His father-in-law, 185\n\nas NarayaQ.a, Vasudeva, 417-418\n\nas subject for Chapter Thirteen, 619-661\n\nknown also as Personality of Godhead,\n\nincarnations, 519\n\nKr�Q.a as, 528\n\ndescribed as active by Kapila, 122\n\n297\n\nnever showed cowardice, 61\n\nKr�Q.a as, 5, 11-12, 18\nMaha-Vi�Q.U as first puru�a incarnation,\n455\n\nRamante yogino'nante satyananda-cid-iitmani\n\nParamatma as, 648\n\nRamanujiicarya\n\nverses quoted, 297\n\naccepts Kr�Q.a as Supreme, 3\n\nPuru�artha\n\nas learned leader, 382\n\nas religiosity, economics, sense gratifica­\n\nexplains words sanatana, 16\n\ntion and merging, 330\n\ngurranam\n\nPuru§iirtha-siinanam\n\nmaintains\n\npratiprasava/;1\n\nPurusottama\n\nas plenary expansion, 433\n\nin disciplic succession, 29\nKr�Q.a as, 410, 513-514\n\nR\nRadharaQ.I, Srlmatl\n\nobeisances to, 2\n\nRaghu\n\nIk�vaku the forefather of its dynasty, 215\nRaghunatha Bhatta Gosvaml\nobeisances to, 1\n\nRaghunatha Gosvaml\n\nin disciplic succession, 29\nobeisances to, 1\n\n397\nRasa\n\nSee Friendship, etc., Relationships\nl\n\nRiisa-lilii\n\nimitators of, 190\n\nRaso vai sa/;1; rasam hy evayam labdhvanandi\nbhavati\n\nquoted, 691\n\nRavaQ.a\n\nas example of demon, 740\n\nattempts to build staircase to heaven, 740\ndefeated by Rama, 48, 61, 226\n\nplans baffled by material t:nergy, 383\n\nReality\n\n.J\n\nas Paratattva, supreme, 291\n\nunderstood as Brahman, Paramatma and\nBhagavan, 291\n\nBrahma as incarnation of, 381\n\nRak�a\n\nworshipers of ghosts may become, 477\n\nRak�asas\n\nKr�Q.a as Kuvera of, 521\n\nRama\n\nappears in Raghu dynasty, 215\n\nas expansion of Kr�Q.a, 48, 236, 578, 702,.\n834\n\nas incarnation, 220, 360\n\nas righteous king, 525\n\nbhakti-yoga rendered to, 689\n\n1\n\nkilled by Kr�Q.a, 744\n\nRajendra\n\nin disciplic succession, 29\n\nI\nl\n\nkidnapped Rama's wife and chastised, 61\n\ndenied by demons, 733\n\nRajo-gurra\n\nits eternality confirmed, 93\n\nRealization\n\naim of human life, 181\n\na myth to materialists, 195\n\nas buddhi-yoga, 162\n\nas consequence of surrender, 84\nas knowledge, 316, 336, 630\n\nattained by chanting, 131, 320\n\nbasis and purpose of, 131, 347\nby controlled senses, 168, 251-252, 298\n\nby escaping lust, anger and greed, 745-746\nby speculation and devotion, 164\n\ncharacteristics of, 21, 72, 293, 821destroyed by lust, 208-209, 296\n\n'\nf\n'\n\n,�\\\n,\\...\n\nspiritual\n\nRahugaQ.a Maharaja\n\ndiscovers Bharata Maharaja, 355\n\nI\n\non\n\nYamunacarya in disciplic succession from,\n\ntir iti\n\nquoted, 330-331\n\nindividuality\n\ngrounds, 88\n\nkaivalyam svarupa-prati�tha vii citi-sak­\n\nt\n\n--L\n\n-'-\n\n...\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1009": "' �\n\n�-------..\n\nGeneral Index\nR,ealization\ndetermination for, 92\n\n\\\n\ndifficulty in, 259, 320, 3 46\ndirect and indirect processes, 610\n\n957\n\nRelationships\nunderstanding\n\n•I\n\nbegets\n\nindifference\n\nritual, 138\nwith Kr�J;�a in spiritual sky, 232\n\ngradual development, 130\n\nwith Kr�J;�a remove ignorance, 93\n\nhappiness conducive to, 809\n\n(See also Friendship, etc.)\n\nhighest perfection as servant of Kr�l)a, 139\nKr�J;�a as object of, 131, 232\nlikened to staircase, 634\n\nto\n\nReligion\nabandon all religion to surrender to Kr�l)a,\n835-836\n\nlove of Kr�J;�a beyond, 339\n\nArjuna advised to sacrifice body for, 97\n\nnecessary for spiritual sacrifice, 268\n\nArjuna's arguments based on, 81-82\n\noffered in form of Upani�ads, 130\n\nas distinguished from sanatana-dharma, 16-\n\non basis of nonexistence of material body,\nno\nout of thousands one tries for, 365\n\n18\n\nas quality of brahma[!a, 812\ncannot be manufactured, 240\n\npreliminary need of desire for, 231\n\nconsidered irreligion in ignorance, 805\n\nprogress by following devotees, 186\n\ndemons blaspheme, 742\n\nsenses stumbling blocks to, 200\n\ndiscussed in terms of time and circum­\n\nsought by three paths, 347\ntaught by analytical study of body and\nsoul, 72\nthree stages of, 690\nthrough purification of work, 818\n\nstance, 225\nestablished by Kr�J;�a, 33, 188, 224, 226,\nevolves from types of faith, 755\nfruitive result in, 807\n\nundisturbed trance of, 139\n\nits principles best cause for fighting, 113\n\nwhat happens to one who abandons, 34 7\n\nits principles must be followed for know•\n\nyoga a ladder for, 310-3ll\nRebirth\n\n·\"\n\n240, 260\n\n'·\n\n,,\n\nledge, 91\nkeeps women from adultery, 64\n\nSee Transmigration\n\nRecaka\n\nknowledge as perfection of, 444\nKr�J;�a as maintainer of, 554\n\nas birth process, 254\nReincarn�tion\n\nSee Transmigration\nRelationships\naccepted by Kr�J;�a, 85\nArjuna fears he offended Kr�J;�a out of\nfriendship, 573 , 577\n\nKr�J;�a descends when there is decline in,\n224\nnot as important as knowledge, 86\npassion misguides one in, 805\nprinciples enable good population to prevail, 64\nprinciples in Vedas, 224\n\nattained by mahatmas, 465\n\nsolves economic problems, 256-257\n\nbetween Arjuna and Kr�J;�a change from\n\nsome enter it for fame, 630\n\nfriendship to wonder, 550-551\n\nbetween jivatma andParamatma, 102-103\n\nwithout philosophy fanaticism, 164\n\n(See also Dharma, Sanatana-dharma)\n\ncharacteristics of one dear to Kr�J;�a, 6ll617\nin five different paths of service, 425\n\nchanting Hare Kr�J;�a for, 415\n\nin love for Kr�J;�a, 339\n\ncomes from Kr�J;�a, 712-713\n\nKr�J;�a as reservoir of all, 551\n\nfrees one from sinful bondage, 138\n\nKr�J;�a may be treated as son, husband,\n\nin attaining Kr�J;�a, 24-26, 417- 4 1 8, 424limitations of man's, 222\n\nto Kr�l)a in everything, 391\n\nnot possible for impure, 415\n\nl.\n\n..\n\n.\n\n�\n\n425\n\nof cowherd boys with Kr�J;�a, 546\n\nmaster, 290\n\n..:\n,f\n\nverses quoted, 220\nRemembering process\nat time of death by yoga, 415, 420\n\nto Kr�J;�a only known through spiritual\n\n·.,\n\nRamadi miirtti�u kala-niyamena ti�than\n\nforgetfulness causes change of bodies, 102\n\nfriend, etc., 576\n\nI'.\n\nwithout God is not religion, 384\n\nbetween Kr�J;�a and devotees, 4-5, 49, 131,\n390, 482-483, 573\n\n::\n\nof lotus feet of Kr�pa, 327\nwhen bewildered, intelligence is lost, 150\n\n.\n\n-�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1010": "��...\n\n\\\n\\.\n\n�\\\n\n.\n\n.\n\nBhagavad-gita As It Is\n\n958\nRemembering process\n\nRudras\n\nRenunciation\n\nRiipa Gosvaml\n\nthe eleven born of NarayaQ.a, 503\n\n(See also Memory)\n\naccording to three modes, 783,786-787\n\ncited, 437\n\n'artificial, 150\n\nexplains yukta-vairiigya, 481\n\n·as incomplete without Kr�r:ta conscious-\n\nprayer and obeisances to, 1\n\nArjuna inquires into, 272,780-781\n\nconsidered Caitanya most munificent, 589\n\nin disciplic succession, 29\n\nas divine quality, 722\nness, 165,273-274, 278,318\n\nas knowledge, defined, 630-632\n\nas step to liberation in sannyiisa, 92\n\nquoted, 274, 283, 318, 333, 340, 366,\n592\n\nslept only two hours a day, 326\n\nas way to attain peace of mind, 609\n\ns\n\nbetter than knowledge and meditation,\n\n609\n\nSabda-brahma\n\nby one dear to Kr�Q.a, 614\n\nfor maintenance not approved, 169-170\n\nconsidered attained by Haridasa Thakur,\n\nits perfection as subject of Chapter Eight­\n\ntranscended by one in Kr�r:ta conscious­\n\nhighest perfectional stage, 818-819\neen, 779-849\n\n356\n\nness, 138\n\nits results obtained by self-control, 818-\n\nSabdiidibhyo'nta� prati�thiiniic ca.\n\nKr�r:ta as master of, 848\n\nSac-cid-iinanda-riipiiyam kr�[liiya\n\nof action, 136,267,275, 285, 781-782\n\nSac-cid-iinanda-vigraha\n\n819\n\nnecessitates awareness of iSiiviisyii, 274\n\nof work good for liberation, 273\n\nthe same as devotion and yoga, 277, 309\nRepetition\n\n.\nnecessary for understanding, 106\nsymptom of ecstasy, not literary weakness,\n\n555\n\nRitual\nall surpassed by devotional service, 439\nconsidered\n\n195\n\nend\n\nin\n\nitself\n\nby\n\nignorant,\n\ndevotees indifferent to, 138\n\nimperative for neophytes, 138\nKr�r:ta as, 467-468\n\nmeant for understanding Kr�r:ta, 191-192\nof\n\nVedas likened unto leaves of banyan,\n\n695\n\nperformed for material motives, 762\n\nquoted, 712\n\nquoted, 459\n\nabsent in material bodies, 22\n\natheists may know, 219\nbody attained upon thinking of Kr�r:ta at\n\ndeath, 22\nbody unchangeable, not forgetful, 221\nKr�r:ta's body as, 12-13,22,74,399,459,\n638\nKunti' prays to see, 400\n\nmanifested to discourage speculation, 19\n\n(See also Form of Kr�r:ta)\n\nSacrifice\n\naccording to three modes, 176-177, 759,\n762-764\nalready performed by one chanting, 131,\n356\n\nArjuna inquires about the Lord of, 410411\n\npure devotees not confined to, 192,355,\n\nas Brahman, 248\n\nuseless without faith in Kr�r:ta, 138, 776777\n\nas divine quality, 722, 726\n\n481\n\nf!.k Veda\n\nas one of four Vedas, 581\n\nemanates from Kr�Q.a, l 79\n\nKr�r:ta as, 468-469\n\nRudra\n\ncame from Brahma, 501\nKr�r:ta as Siva, 521\n\nRudras\n\nshown in universal form, 544\n\nas charity, 253\n\nas hatha-yoga breath control, 254\nas impersonal merging, 249-250\nas\n\nkarma-kii[l!la and jii iina-kii[l {ia 259\n,\n\nas means of attaining moon, 435-436\n\nas means to higher planets and Vaikur:t­\n\nthas, 114,127-128,248,255-256,412-\n\n413,427\n\nas means to Kr$r:ta consciousness, 112,\n181, 191-192,268,607-709\nas pu[lya-karmapiim, 840\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1011": "�\n\n\"\"\"\n\nl�allndex\nSacrifice\n\nSacrifice\n\nas purpose of material universe, 172\nas yajiia, Vi�J;IU, 170\nas yoga-yajiia,\n\nbestows\n\n959'\n\n253\n\nwealth,\n\nwill not reveal universal form, 580-581\nSadiiciira\npurified activities, 283\n\nenjoyment, 171, 178,\n\n. 181,256-257\ncycle of, 413\nfor purification and sense control, 181,\n184,250,255-256,782,784\n\nSad eva saumya\n773\nSiidhaka\nas candidate for liberation, 154\nSiidhu\n\nKr�IJ.a as, 467-468\nKr�IJ.a as jyoti§toma and mahiiyajiia, 468\nKr�a as ultimate object and enjoyer of,\n153, 170-171, 173, 175, 196, 30 4,\n475-476,775\nmarriage as viviiha-yajiia, 784\n\nSee Devotees, Sages, V ai�l)avas\nSadhyas\nbehold universal form in wonder, 557\nSiidvaitam siivadhii.tam parijana-sahitam\nprayer quoted, 1\nSa eviiyam mayii te 'dya yoga� prokta� puriitana�\n\nmaterially contaminated, 181, 258-259,\n268,763,776-777,781-782\nmeant for householder, 726\nno happiness in this or next life without,\n256\nnot easy in Kali-yuga, 173\n\nverses quoted, 3\nSages\naction and work of, 183, 199, 238, 243244\nagree on eternality of soul, 93\n\nof animals, 114, 816,817\n\nas siidhu if Kr�IJa conscious, 226\n\nof comforts, tapomaya-yajiia, 253\n\nas twenty-five patriarchs of the universe,\n\nof everything for Kr�IJa, 250, 633\nof food releases one from sin, 176\nof knowledge greater than of possessions,\n258\nof material happiness, 348\n\n501\nattain to perfection by supreme wisdom,\n664\ncannot equal Kr�IJa, 350\ncannot kill or cause killing, 101\n\nof material possessions, 252\n\ncharacteristics and symptoms of, 140-\n\nof studying Vedic literature, 253\n\n144,155,183,194,294-297,299,301,\n\nof work culminates in knowledge, 258\n\n687-688, 821\ncited by Kr�IJa as authority, 625\n\nom tat sat uttered during, 772-775'\npaiica-mahiiyajiia for ordinary men, 175\nproduces rain and thus grains, 177\nrejected by demons, 740\nrelated to work and duty, 170,177,247,\n249-250, 257, 607-609,762, 816-817\n\nsankirtana-yajiia as, 173,726\nsent forth at beginning of creation, 171\n\nconclusions on existent and nonexistent,\n93\ndebts cancelled to them if surrendered to\nKr��Ja, 120\ndefinition of muni, 142\ndo not know Kr�IJa's origin or personality,\n493\n\nsex as, 251\n\ndrink the nectar of Bhagavad-gitii, 28\n\nshould never be abandoned, 782, 784\n\neven greatest fall, 146\n\nsinful not to perform, 180\n\nequality of vision, 292,316-317\n\nspiritualizes atmosphere, 248\n\nhappiness of, 295, 678\n\nsustained by Kr��Ja, 406\n\nin full knowledge, 242\n\ntakes different forms according to faith,\n\nin universal form, 552\n\n258\nto Brahman by yogis, 249-250\n\n•\n\nknow distinction between body and soul,\n85-86\n\nto demigods discussed, 173-175, 249-250\n\nknow Kr�IJa as purpose of sacrifice, 304\n\nto encourage gradual realization, 130-131\n\nknow the self slays not nor is slain, 97\n\ntranscendence situated in, 179\n\nKr�IJ.a as Bhrgu amongst, 523\n\nultimately leads to liberation, 174\n\nKr�IJa as Narada amongst, 524\n\nunauthorized, 741-764\n\nKr�IJ.a the source of, 493\n\nunnecessary for transcendentalists, 138,\n\nNarada develops desire for devotion by\n\n181\n\n·j\n\nassociation with, 446\n\nJ\n\n/_ .\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1012": "....,_\n\n. . -\n\n/\n\n' '.;-:.,.. \"---- ,·\n.-..,\n\n---..-.,\n\nBhagavad-gita As 1t Is\n\n960\n\nSamiina-viiyu\n\nSages\n\nSamiine vrk§e purU§O nimagnafi\n\nnot bewildered by transmigration, 89\n\nSamiisrita ye padapallava-plavam\n\nMukunda,\n\n' .\n\nas engaged for realization, 252\n\nneed not observe ritual, 192\nno obligation due them by devotee of\n\n66\n\nnot contradictory to siistra or spiritual\nmaster, 496\n\npufiried by devotion, achieve Krgul, 278\n\nseven great born out of Kr�J;Ja's mind, 501\nshould set example for ignorant, 190-192,\n\n194-195\n\nsthita-dh!-muni different from ordinary\nmuni, 142\ntake refuge in Kr�J;Ja, 136\n\nverses quoted, l 03\nverses quoted, 136\n\nSiima veda\n\nas one of four Vedas, 581\n\nemanates from Kr�J;Ja, 179\nKr�!Ja as, 468-469, 521\n\nrich in beautiful songs, 531\n\nSamprajniita-samiidhi\ndescribed, 331\n\ntheir day is night for all beings, etc., 155\n\nSamyag iidh!yate 'sminn iitmata�tva-yiithiitmyam\n\nway of entering into Brahman, 421\n\nSan aka\n\nvalidate Arjima's praise, 510\n\nworship Kr�!Ja knowing Him as source,\n\n503-504\n\n(See also Devotees, Spiritual Master, Vai�-'\nJ;Javas)\n\nSahadeva\n\nblows his conchshell, 46\n\nquoted, 128\n\nborn from Brahma, 501\n\nSananda\n\nborn from Brahma, 501\n\nSanatana\n\nborn from Brahma, 501\n\nSaibya\n\nSaniitana-dhama\nSee Goloka Vrndavana, Spiritual sky, Su­\n\nSaintliness\n\nSaniitana-dharma\n\ncited by Duryodhana as great fighter, 36\nnot befitting A�una on Battlefield, 61\n\nSakhya-bhakta\n\nservice as friend, 425\n\npreme abode\n\nbreaking of its tradition brings chaos, 66-\n\n67\n\ndescribed, 16-18\n\nSakuni\n\ndistinguished from religion and faith, 16-\n\nSatya\n\nnon-sectarian and unchangeable, 16-18\n\nbeheld by A�una on Battlefield, 53\n\nbeheld by A�una on Battlefield, 53\nwilling to die for Duryodhana, 39\n\nSamiidhi\n\nactivities in Kr�J;Ja consciousness in, 598\n\nas ibsorption in Kr�!Ja, 51, 248, 315, 318\n\nas beyond influence of dualities, 143\n\ncharacteristics described, 330-331\n\n17\n\nof the living entity, 15\n\nset forth welfare activities, 66-67\n\n(See also Dharma, Religion)\n\nSanatana Gosvami\n\nin disciplic succession, 29\n\ninquires about svariipa, 17\n\nobeisances to, l\n\ndefined, 128-129\n\nSaniitana-yoga\n\nincludes realization of Brahman, Param-\n\nSanatkumara\n\nin a,1{iinga-yoga, 303, 305\n\natma and Bhagavan, 139\n\nKr�J;Ja consciousness best way to, 422-423\n\nmind should be fixed in, 334\n\nnot possible for materialists, 129\n\nof one self-realized, 821\n\ntrance by complete knowledge, 301\n\ntwo kinds described, 331\n\nSa mahatma sudurlabhaf!\nquoted, 366\n\nSamiina\n\nas one of five kinds of air, 95\n\nas subject of Fourth Chapter, 268\n\nbecame devotee by eating tulas!, 447\n\nborn from Brahma, 501\n\nSandhyii-vandana bhadram astu bhavato bhofi\nsniina tubhyam namo\n\nverses quoted, 138\nSa!Jpilya\n\nas principal philosopher, 444\n\nSandipani muni\nteacher of Kr�J;Ja, 77\nSaiijaya\n\nasked about battle by Dhrtara�tra, 32\n\n' J\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1013": "General Index\n\n961.\n\nSaiikirtana-yajiia\n\nSaiijaya\n\nas secretary of Dhrtara�tra,32\n\nby grace of Vyasa could see universal form,\n549\n\ncould envision Kuruk�etra in Dhrtar�tra's\nroom,33\n\nGitii related to his heart by Vyasa,844\n\nrecalls Kr�J]a's form with wonder,846-847\nstudent of Vyasa,33,845\n\nthrilled by Gitii, 844,846\n\nunderstands the motives of Dhrtar�tra's\ninquiries, 34\n\nCaitanya predicts it spread all over world,\n227\n\ninaugurated by Caitanya, 176\n\nnecessary for happiness,177\n\nrecommended for Kali-yuga, 172-173\nsaves one from food scarcity,178\n\n(See also Chanting)\nSannyiisa\n\nabandons fruitive work, 781-782,788\naccepted upon purification, 165\n\nArjuna inquires into purpose of, 780-\n\n781\nas disturbance to social order,165\n\nSankara\n\nas Siva, 521\n\nas eligible for �ntering sun,57-58\n\nSankaracarya\n\nas head of var[!iisrama institution,723\n\naccepts Kr�J;�a as Supreme, 3, 365\n\naccepts 'Vediinta-siitra, 791\n\nas painstaking situation, 92\n\nimpersonalists do not follow,398\n\nas step to realization, 92, 167, 250, 438-\n\nas spiritual master of briihma(!a, 723\n\nas author of Siinraka-bhii�ya, 278\n\nmaintains Kr�J;la is beyond creation,234\n\nSankar�aJ]a\n\n439\n\nas worthy recipient of charity, 500\n\nbegs from door to door,724-725\n\nas plenary expansion,433\n\ncounterfeited by demons,741\n\nSiinkhya philosophy\n\naim of,276\nanalytical knowledge declared completed,\n\n121\ndeclares causes of action, 790-791\n\ndefinition of,481,496,819\ndistributes\n\n724-725\n\nknowledge\n\nto householders,\n\ndefined by Vedic dictionary,121\n\nduties of, 500,724-725\nMiiyavadi sannyiisis compared with Vai�-\n\ndistinguished from philosophy of atheist\n\nforbidden relationship with women,724\n\nJ]ava sannyiisis, 278-279\n\ndiscussed by Kr�J;�a,85-121\n\nmay perform marriage ceremony,786\n\nKapila,122-123\n.\nexpounded by Lord Kapila,122-123\n\nmust be convinced of Paramatma protec-\n\nKapila's and Kr�J;�a's identical,123\n\nmust be fearless, dependent on Kr�J;�a 's\n\ntion,723-724\n\nits first process and conclusion,277\nmeaning of siiiikhya, 791\n\nnondifferent from karma-yoga and devotion,123,276\n\nstudied by Mayiivaru sannyiisis, 278\n\nmercy,723-724\n\nnever accepted by k�atriyas, 114\npromoted to Brahmaloka,428\n\nshould not discourage others to marry,\n\nstudy as sacrifice,253\n\ntwenty-four elements the subject of 13\n368\n\nSii(ikhya-yoga\n\n784\n\ntaken\n92\n\nby Caitanya for higher cause,\n\nworks for whole,not the part, 308\n\nas difficult for this age,347\n\nwrongly ignore fire sacrifices, 308\n\nas subject matter for Chapter Six,307-360\n\nSannyiisa-yoga\n\ninferior to karma-yoga in Kali-yuga,308\n\nSanta-bhakta\n\nfor speculators and philosophers, 164\npresented\n\nunsystematically\n\nChapter, 163\n\nin\n\nSecond\n\nSaiikirtana-yajiia\n\nand Kr�J;�a consciousness go well together,\n172\n\nas easiest and best sacrifice, 173\n726\n\n176,\n\nmeaning of,309-310\n\nservice in neutrality,425\n\nSantas\nSee Devotees\n\n.I\n\nSarasvati\n\nworshiped for education, 393\n\nSanraka-bhii�ya\n\nas commentary on Vediinta-siitras, 278\n\n_j\nI\nl\n\nJ\ni\n. �1\n'J\n\nI\n\n}ji\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1014": "\"\n\nBhagavad-gita As It Is\n\n962\n\nSarva-dharmiin parityajya miim ekam sara{!am\nvraja\n\nSatisfaction\n\nby food in mode of goodness, 76(). 761\n\nverses quoted, 28, 604\n\nSarva-gataf!\n\nall-pervasiveness\n\nof\n\nthe\n\nliving\n\nentities,\n\n105\n\nSarvam etad brahma, tasmiid etad brahma\nniima-riipam annam ca jiiyate\nquoted, 282\n\ncreated by Kr�Qa, defined, 497, 499\nof the mind, 766-767\nwith anything, 615-616\n\n!'at-karma-nipuf!o vipro mantra-tantra-visiirada[l\nverses quoted, 82\n\nSattvam visuddham viisudeva-sabditam\nquoted, 756\n\nSarvam etad rtam manye yan miim vadasi\nkesava\n\nSatyaki\n\nSarvam jfiiina-plavena\n\nSatyavatl\n\nSarvasya ciiham hrdi sannivi�taf!\n\nSatya-yuga\n\nSarvasya prabhum ISiinam sarvasya saraf!am\nbrhat\n\nSaumadatti\n\nverses quoted, 5\n\nblows his conchshell, 46\n\nVyasadeva the son of, 716\n\nquoted, 290\n\nquoted, 791, 831\n\ncharacteristics and duration of, 428\nanother name for Bhurisrava, 38\n\nquoted, 642\n\nSaumya-vapuq\n\nquoted, 638\n\nSaunaka\n\nverses quoted, 66, 120\n\nSarva-yoni§u ... aham bija-prada[l pita\n\nSa vii e§a brahma-n�tha idam sanram marttyam\natisrjya\n\nSastras\n\nSa vai mana[! kr�f!a-padiiravindayof!\n\nSarvata[l pii{!i-piidam\n\nas most beautiful forJ'll, 584\n\nSarviitmanii ya[l sara{!am sara{!yam\n\ncited, 516\n\nquoted, 16\nabove\n\nfour\n\ndefects\n\nof\n\nliving\n\nquoted, 703\n\nentity,\n\n748\n\nas guide to action, 792, 804\n\nausterities not mentioned in, 757-758\n\ncited by Kr��;�a as authority, 625\n\ndemonic reject, 731, 742, 752\n\nverses quoted, 147, 324, 327, 336, 344\n\nSavyasacin\n\nArjuna addressed as, 564\nmeaning of the word, 565\n\nScience of God\n\nanalyzes position of God and His energies,\n\nfollowed by divine, 730-731, 746-749,\n\n367\n\ncan be understood in pure goodness, 674\n\n752\n\nGitii best of all, 266\n\nexplained in Bhagavad-gitii, 7, 32\n\nmost confidential part of, 719\n\ninstructed via disciplic succession, 214-215\n\nmust be followed by teacher, 186\n\nknown by one situated in transcendence,\n294\n\nnot contradicted by spiritual master or\nsage, 496\n\nKr�Qa as, 529\n\nnot violated by Kr��;�a, 187\n\none who has mastered it is spiritual master, 82\n\nrecommend worship to demigods, 393\nsacrifice in defiance of, 764\n\nstatements should be upheld by, 766\n\ntheir injunctions purify the soul, 166\n\nthose who doubt them do not attain\nKr�Qa consciousness, 266\n\nuseless without Kr��;�a consciousness, 166\nworker in ignorance works against, 802\n\nSat\n\nused in sacrifice to satisfy Supreme, 772773, 775\n\nunderstood\n\nthrough devotional service,\n\n363\n\nScripture\n\nSee Siistra\n\nSectarianism\nSelf\n\ndescribed as changing of faiths, 17-18\nArjuna inquires about, 410\n\nArjuna exhorted to be established .\nin,\n129\n\nused to indicate Absolute Truth, 772-773\n\nas controller of mind and lower self, 211,\n\nas characteristic of devotee, 611\n\nas eternal nature of living entity, 412\n\nSatisfaction\n\n335\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1015": "General Index\nSelf\n\n963\n\nSense gratification\nas sufferer or enjoyer of mind and senses,\n\nfruitive result in,807\n\n344\ndoes nothing,281, 656\n\nfull knowledge devoid of,242\n\ndwelling in body,cannot be slain,97, 112\n\nits happiness an enemy,207\n\nenjoyed by dint of knowledge,264\n\nits spirit current a long time,200\n\nhappiness attained by steadiness in,336\n\npeople engrossed in,111,273\n\nin mode of passion,671,675\n\nits pleasure only should be thought of,\n\nrenounced, 630-632\n\n334\nknown by speculation and devotion, 164\n\nrestriction of,145,250-251,257\n\nKr�l}a as Self in hearts of all,519\nmost easily understood through Gitii, 112\n\nwhen finished,realization offered,130\n\nno bondage for one firmly situated in,267\nno duty for one who takes pleasure in,182\nperception of,328, 330, 334,444\n\nVedas studied for,127, 192\n\nwork devoid of,124,326\nworship of leaders for,234\nSenses\nactually spiritual but exhibited in matter,\n\nsacrificed in fire of Brahman, 249-250\nsatisfaction in,141\n\n638\nAijuna had complete control of them,79\n\ntranscendental to senses,mind and intelligence, 211\n\nas basis and cause of action, 790-791, 794\n\ntwo classes of men who realize,164\n\n627,646,706\nas controlled by Maharaja Ambarl�a, 147148,327\n\nSelf-control\nas divine quality,722,725,812\n\nas cause and constituents of material body,\n\nas knowledge,defined,629,631\n\nas functions of the priirza-viiyu, 252\n\ncreated by �!}a,defined,497-498\n\nas instruments for gratifying desires, 646\n\nmeant for householders,725\n\nas one of principal gross creations, 368\n\nresults of renunciation obtained by, 818-\n\nas part of banyan tree,695-696\n\n819\nSelf-interest\nas Vi�l}u,57\ndefined as submission to Kr�J}a, 57\neveryone working for,308\ngoal to reach Vi�l}u,168\npure devotee has no desire for,424\nSelf-realization\nSee Realization\n\nSense gratification\n\nas sitting place and outlets of lust, 207210\nattraction to,149, 200, 313\ncan carry away the intelligence,146,153\ncannot be controlled artificially,149,154\ncannot perceive all stars,21\ncannot perceive or understand Kr�l}a,316,\n366,451,518,542-543,639\ncompared to horses pulling car of body,\n344\n\narises from mental concoction,141\n\ncontrol in yoga, 319-320, 422\n\nAijuna's not fighting based on, 121\n\ncontrol of, 146-148, 151, 164, 168, 254-\n\nas activity of material body,156,687\nas cause of work and bondage, 122, ·200,\n237,256,297,620\nas demonic engagement, 127-128, 155,\n167,176,734,736-737\nas symptom of attachment,142\nas vain life,180\navoided by sages,193-194,295-296,309,\n3�1-312\nbegets reactions,120\ncan divert devotee,153\ndangerous even if regulated,145,200-201\n\n255,279-280,301,332,599,632,806\ndescribed as strong and impetuous,146\nengagement of, 26, 144, 149, 151, 153154,281,327-328,417\nfalse ego bewilders due to misuse of,193\ngiven pleasure by Kr�l}a,44, 59-60\nhappiness derived from,90-91,809-810\nhow acquired,208\nknowledge and intelligence through restraint of,79,154\nKr�l}a as controller of,44,49,622-623\nlikened to serpents,144,211, 823\n\ndestroys peace,157,285\n\nlikened to limbs withdrawn by turtle,144\n\ndiscouraged, 149, 171, 334\n\nliving entities struggle hard with,702-704\n\nelevation from, 129, 242\n\nmind the center of,207-208\n\nexcludes samadhi, 129\n\nmost people servants of.,144\n\n1\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1016": "Bhagavad-gita As It Is\n\n964\n\nSenses\nmost uncontrollable is the tqngue, 632\n\nService\n\npresupposed oneness with Kr�qa, 822\n\nrendered by Kr�qa to Arjuna and devotee,\n\nof Arjuna dried up by grief, 81\n\nof Kr�J.la, 180, 187, 479, 575, 638\none is happy if he can tolerate urges of,\n\n49\n\nrendered by mahatmas, 465\n\n298\none who delights in them lives in vain, 180\n\nreveals name, form, quality and pastimes\n\npurification via bhakti-yoga, 332, 606\n\nwith purified senses called Kr�J)a con­\n\nsacrifice of, 250-252, 255, 256\nsatisfied by satisfying Govinda 's senses,\n\n(See also Bhakti, Bhakti-yoga, Devotional\n\nof Kr�qa, 316\n\nto Supreme by fiva eternal, 634\n\nonly gratified to keep body fit, 632\n\nsciousness, 335\n\nregulated in marriage, 257\n\n59-60\n\nSex\n\nself enjoys through transcendental senses,\n\nService, Worship)\n\nallowed only in bhakti-yoga, 322\n\nas attraction of demons, 735-736\n\n330\n\nas basis of mode of passion, 670-671\n\nself transcendental to, 211, 281\nshutting out objects by trance, 302-303\n\nas center of all activities, 207\n\nas downfall of Visvamitra, 146\n\nSiva and demigods subjected to influence\n\nas happiness in passion, 810\n\nof, 149\nstumbling blocks to realization, 200\n\nsubduing them required for peace, 265\n\nas highest material pleasure, 296\nas Kandarpa, god of love, 526\n\ntheir activities temporary, 194\n\nas necessity for conditioned soul, 200\n\nas Kr�qa's shackles, 207\n\nsuperior to matter, inferior to mind, 210\n\nas worship in ignorance, 756\n\ntheir contact source of misery, 296-297\n\ntheir enjoyment ultimate for demons, 736-\n\ncelibacy as austerity of the body, 764765\n\n737\n\ntheir forces delineated, 298\ntheir servant called godiisa, 335\n\ncontraception condemned, 725\n\ndemons claim it as cause of the world,\n\nthe Supersoul their source, 637-638\nunaccountable by impersonalists, 44\n\n733\n\ndiscouraged for yogi, 200, 296, 321-322,\n\nused only for purification, 283\n\n327, 331\n\nworship of unmanifest beyond, 598-599\n\nfor propagation of children, 377, 723,\n\nas Vasuki, bed of Garbhodakasayl, 552\n\nin household life, 251, 322, 725\n\nKr�J)a as Ananta amongst Nagas, 526\n\nSiva agitated by Parvafi, 149\n\nSerpents\n\n725\n\nin universal form, 552\n\nKr�l)a as, 377\n\nKr�J)a as Vasuki amongst, 525\n\nYamunacarya spits at the thought, 146,\n\nService\n\n295-296\n\nas aim of sacrifice, 258\nas\n\nSiddhis\n\nperfection for yogis, 331\n\nbhajati, 359\n\nas buddhi-yoga, 134\n\nSikhaJ.l!li\n\nas liberation from mode of passion, 336\n\nSimplicity\n\nas identity, svariipa, 17-18\n\nas step to love of Kr�J)a, 607\n\nblows his conchshell, 46\n\nas austerity of body, 764-765\n\nenables approach to supreme abode, 21,\n\nas austerity of the mind, 766\n\nas divine qu11lity, 722, 726-727\n\n137\n\n...\n. ,.\n\nfrees\n\n281\n\none\n\nfrom\n\nfive\n\ncauses\n\nif not rendered, one falls down, 359\nin material world for money, 606\n\nin relationship with Kr�a, 49\n\nnot to be directed to demigods, 18\n\none must become servant of servant, 133134\n\n\"\n\nas knowledge, defined, 629-631\n\nof work,\nSin\n\nfor all orders of life, 726-727\n\nanalyzed in Padma Puriit�a, 445\nArjuna free from, 720\n\nArjuna questions why one is impelled to,\n203\n\nArjuna's fear of incurring, 61-62\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1017": "965\n\nGeneral Index\nSin\n\nSiva\n\nas vikarma, 179\n\ncauses of, 68, 133, 180, 203, 256\ncleansed by sacrifice, 103, 255\n\ndefeated by Aljuna, 116\ndesires to see K�qa's two-armed form, 586\ndoes not possess full opulences, 74\ndrank an ocean of poison, 190, 525\n\nfreedom through identity with Brahman,\n\nhis wife Oma worshiped, 393\n\n335\nfreedom through mode of goodness, 669\nincurred by unoffered food, 65, 176-178,\n\nin universal form, 552\nKr�qa as, 521\n\none must follow, 240\n\n324-325\n\nin form of seed and as fructified, 445\n\nshould not be imitated, 190\n\nin relation to wo�k and action, 101, 116,\n\nsubjected to influence, of sense objects,\n\nKr�IJa promises to deliver Aljuna from,\n\n149, 381\nworship in goodness, 756\n\n239,244,282,816\n\n83 5 836\n-\n\nKr�Qa takes charge of one's past, 604\n\nliberated free from, 299\n\nnot assumed by Supreme Spirit, 288\nnot due to Supersoul, 203\nnot incurred by killing\n\nsix\n\naggressors, 61\n\ntypes\n\nworships Kr�Qa, subservient to Him, 234\n,\nSiva-viriiici-nutam\nquoted, 234\nSkanda\n\nlust as symbol of, 208\n\nidentified, 522\n\nof\n\nKr�Qa as, 522\nSleep\n\nconquered by devotee, 51\n\nconquered by Gu.Jake5a, 519\n\nnot incurred by one with equanimity, 120\n\nequated with ignorance, 51\n\nnot the nature of the living entity, 203\nsystem of ablution before\n\nhappiness from, 810-811\n\npriiyascitta\n\ndeath, 67\nstrange to commit sin for happiness, 68\ntranscended by devotional service, 300,\n404, 445, 511\ntranscended by spiritual knowledge, 138,\n262-264, 494-495, 840\n\nSiSupala\n\none in mode of ignorance addicted to, 672\nRiipa Gosvaml sets ideal, 326\n\nsix hours sufficient, 325, 672\n\ntemperance advised, 324-326\n(See also Ignorance, Nescience)\n\nSmararam\n\nas thinking ofKr�Qa, 489, 511\n\nspoke against K�Qa, 400\nSi�yas te 'ham sadhi mam tvam prapannam\n\nSmrti\n\nSita\n\nSocial orders\nSee Varra\n\nquoted, 122\nas\n\ngoddess of fortune,\n\nRama's eternal\n\ncited, 13, 337, 703\nquoted, 237, 635\n\nJanaka her father, 185\n\nSomadatta\nbeheld by Aljuna on Battlefield, 53\n\naffirms that liberation only possible by\n\nSomarasa\n\nconsort, 48\n\nSiva\n\n·\n\nher son Bhurisrava cited by Duryodhana\n\nkidnapped by RavaQ.a, 61\n\nas great warrior, 38\n\nVi�Q.U, 381\nagitated for sex by Parvafi, 149\nas chief demigod, 502\nas destroyer of total material elements,\n529\n\nas father of Skanda, 522\nas\n\nincarnation\n\nof\n\nliberate, 381\nas learned leader, 382\n\ntamo-gru;w,\n\ncannot\n\nKr�Qa, 304, 538, 703\nbeholds universal form in wonder, 557\nas part of\n\nborn of Brahma, 569\n\ncreated by Kr�qa, 495, 504\n\ndrunk for immortality, 128\n\ndrunk on moon, 436\n\nSoul\n\nits drinking as indirect worship, 472\nalso called Brahman, 410\n\nas aru-iitmii, min�te particle, and vibhuiitmii, Supersoul, 100\n\nas distinct from V�ru-tattva, 95\n\nas minute_, 94-97, 106\n\nas pratyag-iitmii and parag-iitmii, 251-252\nbewildered, thinks himself the doer, 192193\n\ncannot be severed from original Soul, 104\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1018": "Bhagavad-gita As It Is\n\n966\nSoul\n\ncannot kill or be killed, 97-98, 101\n\nSpeculation\nas engagement of impersonalists, 249,278\n\ncan only be understood through Vedas,\n\nas inferior process, 212,260,272,718-719\n\n106, 113\ncompared to bird on tree of body, 102-103\n\nas method of knowing the Self, 164\n\ncompared to sunlight, 96-97\n\nas serious sin, 513\n\nas philosophy without religion, 164\n\ndegraded by lust, anger and greed, 745\n\navoidance of those addicted to, 592-593\n\ndenied by demons, 733\n\ncannot manufacture religion, 240\n\ndescribed as amazing, not understood,\n\ncompared with Kr�r;ta consciousness, 164\ndiscouraged, 19,316,603-604\n\n111-112\ndoes not create fruits of action, 287\n\nended for sthita-dhl-muni,\n\nequated with consciousness, 94-95, 99-\n\ngradual path to Kr�r;ta consciousness, 164\nKr�r;ta cannot be known by, 398, 419,\n\n100, 106, 659-660\n\n493, 543, 579,587-588,591, 823\n\neternally fragmental, 89-90,104\n\none on mental plane attracted to material\n\nfloats in five kinds of air, 95\ngeneral\n\ncharacteristics\n\n142\n\nenergy, 55\n\n89, 98-100,\n\nof,\n\n·\n\nuseless in studying Gitii, 439\n\n104-106, 210, 445, 658, 661\n\nSpirit\n\nhas no by-products, 99\nhas nothing to do with material world, 277\n\nas basic field of creation, 371\n\nimpregnated into prakrti\n\nbasis of material body, 95,97\n\nby glance of\n\ncannot be cut to pieces, 704\n\nKr�f!a, 122\nin heart of all, 89,94-96,292,337\n\ndistinguished from matter, 93\n\nits nature active, 166\n\ndoes not create fruits of action, 287\neverything related to Kr�r;ta is spirit, 221\n\nKr�qa is Soul of all souls, 196, 569\n\nexplained analytically in Second Chapter,\n\nmakes direct contact with Kr�qa, 210-211\n\n72\n\nmust be understood for solution to miser-\n\nimpersonal,\n\nies, 111\n\nall-pervasive,\n\nas\n\nBrahman,\n\n73\n\nof material world is Vi�r;tu, Supersoul, 276\nphilosophies denying its existence, 107\n\nits minute size discussed, 94-96\n\nplurality of individual souls an eternal fact,\n\nof living entities the same, 645\nrealization as aham brahmiismi, 405\n\n88\n\n(See also Soul)\n\nrealizes eternality but not bliss in merging,\n601\n\nSpiritual Body\n\nrelated to intelligence, 208,210\n\nattained by remembering process, 26\n\nrelation to material body, 86, 93-94, 96-\n\nattained in spiritual sky, 665\n\n97, 99, 102, 110, 166, 208, 210, 285-\n\nattained upon thinking of Kr�r;ta at death,\n\n286, 292-293, 313, 444-445, 600,658-\n\n22\n\n659, 796\n\nbeyond conception of materialists, 230\n\nrelation to Supersoul, 105-106, 330,622,\n637,642,654\n\n·\n\ndoes not undergo change, 715\nenables seeing Kr�r;ta face to face, 703\n\nsame quality as Supersoul, 292\n\nengaged in eternal service, 405\n\nsubjected to ten kinds of air, 252\n\nliving entity has only one, 412\n\ntheory of oneness not maintained, 87, 89\n\nmanifested at liberation, 703\n\ntransmigration explained, 89, 102\n\nno difference between it and self, 221\n\n(See also Conditioned Soul, Jiviitmii, Living Entity)\nSpace\ncompared\n\nno different from Vi§(lumurti, 703-704\nnot affected by material miseries, 405\nof\n\nto\n\nKr�qa's\n\nall-pervasiveness,\n\n453-454\nKr�qa different from, 452\nKr�qa spread throughout, 555-556\nwind and cosmos rest in, 453\nSpeculation\nAbsolute Truth cannot be attained by, 509\n\nKr�r;ta discussed, 222-223, 459-461,\n463,575,586\n\nSpiritual Master\nacceptance as beginning of devotional service, 617,630\naccepts Kr�r;ta as Supreme, 3\nas aid in freedom from material concept,\n230-231,661\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1019": "General Index\nSpiritual Master\nas\n\nemerging from iiciirya or gosviimi fami­\n\nly, 354\nas\n\nmeans to knowledge, 80,259-260,262,\n\n360,629,631,683,758\nas representative of Kr�J)a, 100, 290,829\nas representative of Vyasa, 845\nas sannyiisi and briihma(la,\n\n723\n\nas transparent medium, 845\n\nCaitanya's prime requisite for, 82\ncan be from lower castes if Vai�J)ava, 82\ncan change one's mode of nature, 753\ncan solve all problems if totally Kr�J)a\nconscious, 82\ndispels ignorance, 290,841\ndoes-not contradict holy man or scripture,\n\n496\ndoes not deviate from Kr�l)a's instructions,\n\n268,496,829\nfrees one from lamentation, 102-103\nhis orders as duty, 126, 139, 201-202,\n\n827\nhis satisfaction brings advancement, 260,\n\n631\nif hot superior to student, relation meaningless, 90\nin disciplic succession, 259-260, 268.\ninitiation as step toward love of God, 231\nKr�J)a as original. 14,79,81, 85, 122,260,\n\n574\nKr�J)a consciousness best practiced under,\n\n126\nmethods of approaching, 80,259-260\nmust be consulted for peace and happiness, 82\nnecessary for understanding Kr�J)a, 112,\n\n126,589\nnecessary for understanding purpose of\n'\nVedas, 727\nneeded by Aljuna to solve problems, 81-82\nnever claims to be God, 290\none should study Gitii under, 268\n\nonly he or �!)a can liberate, 381\npaid all the respects of God, 260,290\n\n96?\n\nSpiritual Sky\nall entities infallible in, 714-715\nall planets self-luminous, 323, 701\nas eternal, 15\n\nas paramam padam, 831\nattained by impersonalists, 22-23\nattained by Kr�J)a consciousness, 136-137,\n\n247,423,439,591,603\nattained by one who is nirmiina-moha,\n\n21\nattained through sacrifice, 255-256\nbody does not change in, 715\ncontains actual happiness, 20\ncontains innumerable planets, 19,22\n\ndescribed as avyakta, unmanifested, 21\ndiversity manifest in Vaikul)thalokas, 368\nelevation from higher. planetary systems,\n\n427\nentered by one established in equanimity,\n\n293\nfree of four principles of material existence, 20\nGoloka Vrndavana supreme original planet, 20\n\nillumined by brahmajyoti, 19,641-642\nits planets controlled by Narayal)a manifestations, 577\nKr�J)a as source of, 503-504\n\nnever lost when once attained, 19,21\n·\n\nno creation in, 7,14\n\nnot illumined by sun, moon, electricity,\n\n700-702\npure devotees do not hanker for, 424\nvariegatedness in, 665,695.\n\n(See also\n\nGoloka\n\nVrndavana,\n\nSupreme\n\nabode)\nSpiritual universe\n\nSee Spiritual sky\n\n'Sraddhii'-sabde visviisa kahe sudr{lha niScaya\nverses quoted, 125\n\nSrava(lam (hearing)\n\nas hearing Hare Kr�1;1a, 4i 7-418\n\nas means of purification, 363\nas one of nine processes, 26\n\nprayers to, 1\n\nas process of enlightenment, 442\n\nrecommended by Vedic literature, 80\n\nbrahma-bhiita attained by, 824\n\nrelation with disciple, 81,154,260\n\nimportance in devotional service, 362-363,\n\nrelation with brahmaciiri, 322,421,438\n\nreveals one's relationship to K{�l)a, 290\nVyiisa-pujii in his honor, 845\n\nwhen he is satisfied, so is God, 126\nworshiped as austerity, 764-765\n\n(See also Aciirya, Devotees, Sages, Vai�Qavas)\n\ndiminishes desire to dominate nature, 647\n\n492,506\n\nimportance of hearing'about Kr�J)a, 345\n\nliberation by, 652\nparamparii necessary for, 845\n\nsruti, hearing from authorities, 718\n\nstressed by Caitanya, 385, 652\n\n�i\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1020": "'\n\nBhagavad-gita As It Is\n\n968\n\nSravartam, kirtanam, smarartam, arcanam, etc.\n\nSnwatiim sva-kathiim kn1Ja� purtya-sravarta-kirtana�\n\nas yajiias, sacrifices, 177\n\nverses quoted, 363\n\nSravanam kirtanam vi�rto� smarartam piida-seva­\n\nSr§ti-hetu yei miirti prapaiice avatare\n\nnam\nquoted, 26,447,465\n\nSruti\n\nSravartiiyiipi bahubhir yo na labhya�\nverses quoted, Ill\n\nverses quoted, 227\n.\nas\n\nexistence of soul cannot be established be-\n\n.\nprayer to Srlla Rupa Gosvami, 1\nSridhara\n\nyond, 106\n\nas plenary expansion, 433\n\nSruti-smrti-puriirtiidi-paiicariitra-vidhim vinii\n\nprayer, 2\n\nSteadiness\n\naccepts Kr�J;Ja as Supreme, 3,93\n\nSthira-buddhi\n\nverses quoted, 366\n\nSri kn1Ja caitanya prabhu nityiinanda\n\nas knowledge, defined, 629, 631\n\nSrimad-Bhiigavatam\nas\n\nrepresentative of Kr�J;Ja, 529\n\nas\n\ncited, 141, 186, 188, 194, 223-225, 227,\n284, 331, 367, 392, 396, 404, 410,\n435, 447-450, 460-461, 465,484,486487, 493,495-496,498,502, 524, 546,\n578,586,590,601,632,691,743,775,\n785,824\n\ncommentation on Vediinta-siitra, 24\n\ndear to devotees, 506\n\ndifference from ordinary muni, 142\n\nStruggle\n\nwith different bodies for existence, 705\n\nwith the senses and mind, 702-703\n\nSubhadra\n\nher son Abhimanyu blows his conchshell,\n46\n\ndescribes Caitanya, 227\n\ndescribes important planets, 21\n\ngives real commentary on Vediinta-siitra,\n713\n\nits study makes family happy, 633\n\nMayavadi study troublesome, 278\nmentions Giiyatrl mantra, 532\n\nmust be consulted for peace and happiness,\n\nrior, 37\nSubmission\n\nin approaching spiritual master, 259-260\n\nin understanding Bhagavad-gitii, 6\n\nto Kr�l)a's will is real self-interest, 57\n\n(See also Surrender)\n\nSubtle body\nas\n\n82\n\nand\n\npsychological\n\neffects,\n\ncarries conceptions from one body to\nanother, 704-705\n\n136,147-148,166,172,189,204,208209,233,260,262,273,297,301,322,\n327, 350-351, 355-356, 359,363,369,\n390,400,442,446,516-517,519,611,\n\ncreation of material nature, 193\ndevelops a gross body, 705\n\nliving\n\n634,756\n\nshould be accepted, 419\nshould be heard constantly from pure devotee, 606\n\nstudied\n\nby\n\nthe\n\nVai�J;Java\n\n278\n\nSrlviisa, Acarya\n\nobeisances to, 2\n\nSriya�-patir yajiia-pati� prajii-patir\nverses quoted, 172\n\n.\n\ndefined, 224\n\nsymptoms\n\nas\n\nmanifestation\n\nof,\n\n628\n\nsiiilkhya expounded in, 122-123\n\n\\\n\nmind\n661\n\nquoted, 55, 66, 73-74,95,120,124,131,\n\nSrjiimi\n\nsteadiness of mind, 294\n\nSthita-dhi-muni\n\nher son cited by Duryodhana as great war­\n\ndefines liberation, ll\n\n'\n\nlearning by hearing, 718\n\nas means to understand Vedas, 727\n\nSri-caitanya-mano\n\nsannyiisis,\n\npossessed by ghosts, 65\n\nSiidra\n\nas division. of social order, 24, 235\ncan approach Supreme, 486-487\n\ndefined\n\nas\n\nbody, 72\n\none who laments for gross\n\ndistinguished by work in modes, 812\n\nin mode of ignorance, 379\n\nshould not claim to be briihmarta, 816\n\nshould not expect honor, 728\nwork of, 813\n\n(See also Varrta)\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1021": "General Index\nSun-god\n\nSuffering\n\ncaused by living entity, 645-646\n\nArjuna to follow in his footsteps, 238-239\n\ndue to body identification, 286-287\n\nas father of all k�atriyas, 215\n\nin material existence, 6\n\nin disciplic succession, 4, 214-215, 268\n\ndue to forgetfulness of Knl)a, 300,593\nmaya as cause of, 305\n\ntransmigration cause of, 89\n\nas person perceived through energy, 373\n\nknown as Vivasvan, 214\n\nKr91)a recalls instructing, 402\n\n(See also Anxiety, Miseries)\n\nsacrifices for, 249\n\nname of Nakula's conchshell, 46\n\nVivasvan as Kr�l)a's first disciple, 214-215,\n\nSughosa\n\nSukadeva Gosvami:\n\ndescribes the Lord, 172\none must follow, 240\n\nSukrtina\n\nSun\n\n969\n\nas four kinds of pious men, 386-387\n\nas evidence of Kr91)a's mercy, 709\n\nas king of planets, 214\n\nas one of Kr?l)a's eyes, 214, 454, 520,\n555\n\nas origin of all the planets in solar system,\n214\n\nassumes power and heat from Kr91)a, 214\ncompared to Absolute Truth, 73-74\n\ncompared to Kr�l)a and clouds to maya,\n402\n\ncompared to living entity, 659\n\ncompared to soul, 99-100\n\ndiseased man recommended to worship,\n392,393\n\ndoes not illumine supreme abode, 700-702\n\neligibility for entering, 57-58\n\nilluminates solar system, 709\n\ninhabited by living entities, 105\n\nits light emanates from brahmajyoti, 374,\n709\n\nits splendor comes from Kn>l)a, 709\n\nknowledge likened to, 289-290\nKr91)a as, 3 73 374 , 520\n-\n\nKr91)a compared to, 419, 720\n\nlikened to Kf91)a's appearance and disappearance, 223\n\nsenior by birth to Km1a, 218\n239\n\nworship in goodness, 756\n\nSupersoul\n\nSee Paramatma\n\nSupreme abode\n\nas ananda-cinmaya-rasa, 432\n\nas cintama[li-dhama, 431\n\nas Goloka Vrndavana, 19-20\n\nas Kr91)a, 5,432,469-470,510\nas sanatana (eternal), 15\n\nas self-illumined, 19, 93,700-702\n\nas unmanifested, infallible, supreme destination, 431\n\nattained by cessation of material existence, 323,699-700,745-746\n\nattained by devotion, 21-22, 158, 228229, 231,323,591, 823-824\n\nattained by grace, 825, 831\n\ncan be approached from this world, 19\ndescribed, 18-19,431-432\n\nnondifferent from devotional service, 159\nno rebirth in, 427\n\nno return from, 431,700-701\n\nnot attained by whimsical action, 746-747\ntransferral at death, 415\nvariegatedness in, 432\n\n(See also Goloka Vrndavana, Spiritual sky)\n\nSupreme Absolute Truth\n\nSee Absolute Truth\n\nSupreme Lord\n\nSee Kr9Q.a\n\nSupreme Personality of Godhead\n\nmoves under Kr91)a's order, 454\n\nabove both Brahman and Paramatma, 12\n\nParamatma source oflight in, 641\n\nas Absolute will, 393\n\nParamatma compared to, 509,636,640\n\npositions of sun at times of leaving body,\n\n434-435\nthousands of suns likened to universal\nforin, 549, 553\n\nverses of Gita compared to, 585\n\nSun-god\n\nArjuna present when Gita first spoken to,\n221\n\nalways above individual soul, 10.6\n\nas complete realization, 13, 718\n\nas joyful, 626\nas l<f§l)a, 5-6,73-74,112,261,464\nas only master, 392\n\nas origin of banyan tree, 698\nas supreme individual person, 87\n\nas worshipable object, 233,755\n\nattained by unalloyed devotion, 432\n\n·- �\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1022": "Bhagavad-gitli As It\n\n970\n\nSupreme Personality of Godhead\ncalled sac-cid-iinanda-vigraha, 12\ndescribed by Vedas, 187\n\ndifferent from parts, 93-94\n\nexpands into vijiiiinamaya,\netc., 626\n\nprii(!amaya,\n\nas goal, 470\n\nSurya-vamsa k�atriyas\n\nsun-god father of k�atriyas, 215\n\nSiita Gosvaml\n\nquoted, 516-517\n\nSvadharmas (specific duties)\n\nHis six opulences explained, 74\n\nSviidhyiiya-yajiia\n\nin heart of all, 87,286\n\nSvalpam apy asya dharmasya triiyate mahato\n\nidentical with His many forms, 228\n\nlast word in Absolute, 291\nmanifests Vedas, 179\n\nno duty for Him, 187\n\noriginally two-handed, 584\n\npersonal attributes discussed, 372-373\n\ntwo types discussed, 114\nstudy as sacrifice, 253\nbhayiit\n\nquoted, 165\n\nSviimi\n\ncontrols mind, 335\n\ncontrols senses, 298\n\nsatisfied when spiritual master is, 126\n\nSvargaloka\n\nKr�l}a the surabhi amongst cows, 525-526\nSurrender\n\nSviirtha-gati\n\nSurabhi\n\nafter many births and deaths, 122, 390391,599\n\nas acceptance of Kr�l}a's word, 512\nas a result of knowing Kr�l}a's opulences,\n502\nas direct method of realization, 610\n\nas highest religious principle, 224-225,\n835-836\n\nSee Planets·\n\nself-interest to reach Vi�JJU, 168\n\nSvariipa\n\nas Brahman realization, 295\n\nas carrying out order of superior, 314\n\nas eternal servitor, 141,262,825\n\ndefined by Caitanya Mahaprabhu, 17\n\nknowledge and action according to, 309\n\nlifts one from struggle for existence, 262263\n\nas knowledge, 84,290,358,833\n\nnot destroyed by liberation, 331\n\nas ultimate instruction of Gitii, 848\n\nof Kr�qa, 222\n\nas topmost yoga, 845\n\nas way to spiritual world, 380·381, 699700,702,831\n\nof all living beings, 5\n\nof one fully Kr�l}a conscious, 775\n\nrepresented by Arjuna, 842\n\nchoice given to, 832\n\nSvariipa\n\nfollows Kf§l}a consciousness, 315\n\nSvariipa-siddhi\n\nKr�l}a directs senses in terms of, 44\n\nSvariipe[!a vyavasthiti/1, 331\n\nerases sin, 511,835\n\nKhatvanga Maharaja's surrender, 158\n\nmiscreants refuse, 382\n\nof all works to Kr�J}a, 196,282\nof Arjuna to Krwa, 79, 842-843\n\nin disciplic succession, 29\nperfection of one's position, 5\n\nSvatvata Tantra\n\nquoted, 367\n\nSvetasvatara Upanifiad\n\nof intelligence, 211\n\nasserts Kr�qa to he maintainer of all, 86-\n\nrewards according to, 232\n\ncited, 716\n\nof learned leaders to Kf�l}a's feet, 382\n\n.87\n\nto demigods caused by desires, 391-392\n\ncompares soul and Supersoul to two birds\n\nto Kr�l}a brings happiness, 393\n\nquoted, 94, 187, 286, 372, 391, 638,\n642\n\nto devotional service, 134\n\nto Kf�pa for liberation, 120, 349, 369,\n392,464,642\n\non tree, 102-103\n\nSyamasundara\n\nto spiritual master, 102-103,260\n\nas beloved form for devotees, 339,594\nHis beauty described, 360\nmore difficult to see than universal form,\n\n(See also Submission)\n\n587\npastimes in Vrndiivana, 47l\n\nto �r�qa upon severing banyan tree, 698699\nwith faith and love, 835\n\n\\\n\nSiiryaloka\n\nexpands to increase bliss, 204\n\nfrees one from all obligations, 66\n\n·'\n\nIs\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1023": "General Index\n\n971\n\nTat tu samanvayiit\n\nT\n\nquoted, 713\n\nTadii rajas-tamo-bhiivii[l kiima-lobhiidayas ca\nye\n\nTattvamasi\n\napplied to liberation, 228-229\n\nverses quoted, 363\n\nTattvavit\n\nverses quoted, 295\n\nTiivad efia samprasiido smiit\n\nverses quoted, 301\n\nTeacher\n\nTadiivadhi bata niiri-sangame smaryamiine\nTadvan na rikta-matayo yatayo niruddha\n\nas knower of Absolute Truth, 194\nverses quoted, 716\n\ncan speak truth to instruct, 765-766\n\nTad v�rw[l paramarit padam\n\ndisqualified by miiyii, 90\n\nquoted, 831\n\nTaittiriya Upan�ad\n\nmust be representative of Kr�IJa, 574\n\nTam akratu[l pasyati vita-soka[l\n\nmust teach by example, 186\n\nmust follow principles of siistra, 186\n\nquoted, 394,641\n\nwhen fit to be abandoned, 78\n\nverses quoted, 100\n\nTam iitmastharit ye 'nupasyanti dhlrii[l\nverses quoted, 87\n\n(See also Aciiryas, Spiritual Master)\n\nTemporality\n\nTam ekarit govindam\n\nas\n\nlaw of material world, 15\n\ncauses problems of life, 27\n\nquoted, 459\n\nof happiness and distress, 90-91\n\nTam eva viditviitimrtyumeti niinya[l panthii\nvidyate ayaniiya\n\nof material body, 93\n\nof nonexistent confirmed, 93\n\nquoted, 229,324,642\n\nof val\"f!as and life, 379\n\nTam ha devam iitma-buddhi-prakiisarit mumukfiur vai saraf!am aham prapadye\n\nTepus tapas te juhuvu[l sasnur iiryii\n\nTam iSvariif!iim paramarit mahesvaram\n\nTe�iim aharit samuddhartii\n\nTamo-guf!a\n\nTime\n\nquoted, 642\n\nverses quoted, 187,304\n\nverses quoted, 131,356\n\nquoted, 815\n\nSiva as incarnation of, 381\n\nas form of Kr�IJa devouring everything,\n\nverses quoted, 297\n\nas\n\nTapo divyarit putrakii yena sattvam\n\n593,640\n\nthe ultimate killer, 527,530\n\nTapoloka\n\nas universal form, destroyer of the worlds,\n\nTapomaya-yajna\n\ndefined, 7-9\n\nelevation to, 472\nas\n\n563-564\n\nkiila refers to presiding deity of, 434\n\nsacrifice of comforts, 253\n\nKr�IJa as, 527, 530\n\nTapta-kiincana-gauriingi\n\nuniversal form subject to, 544\n\nprayer, 2\n\nTasmiid etad brahma niima-riipam annarit ca\njiiyate\nquoted, 666\n\nTolerance\n\nas characteristic of devotee, 611\nas\n\nknowledge, defined, 629, 631\n\nTasmiit sarve�u kiile�u miim anusmara yudhya\nca\n\nas quality of briihmaf!a, 812\n\nTat\n\nof happiness and distress, 90-91\n\nverses quoted, 24\n\n576\n\nused in sacrifice to satisfy Supreme, 772774\n\nused\n\nto\n\nindicate Absolute\n\nTruth, 772\n\n773\n\nTato yad uttaratararit tad ariipam aniimayarit\nya etad vidur amrtiis te bhavanti athetare du(lkham eviipi yiinti\nquoted, 372\n\nTat te 'nukampiirit su-samikfiyamaf!afi\nquoted, 611\n\nKr�IJa tolerates as father, friend, love!,\n\nof unpleasant duties, 91\n\nTranscendence\nas\n\nformless, beyond materials, 372\n\nof modes of nature, 129\nmaterialists not interested in, 348\nsacrifice as means to, 348\nsituated in sacrifice, 179\n\nsymptoms of one situated in 294\n\nunattached work merges into, 246\n\nyogi situated in, 327\n\n�\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1024": "Bhagavad-gita As It Is\n\n972\nTranscendentalists\n\nTreta-yuga\ncharacteristics and duration of, 215, 428\n\nattain to kingdom of God, 323\n\nGitii delivered in, 215\n\nbirth in their family rare, 353-354\ncan understand transmigration, 708\n\nTretii-yugiidau ca tato vivasviin manave dadau\n\nverses quoted, 215\n\ncharacteristics of one elevated, 821\ncontrol senses and actions, 297-298, 317,\n\nTri-vedi\n\nas one who studies three Vedas, 4 72\n\n351\n\ndescription of, 299\n\nTrivikrama\nas plenary expansion, 433\n\ndiscussed as personalists and impersonalists, 596-597, 600\ndo not distinguish caste or species, 292\n\nTruthfulness\nas divine quality, 722, 727\ncreated by Kr�I)a, as presenting facts pro­\n\ndo not meet with destruction, 350\neven greatest fall, 146\nhighest of all, 836\n\nperly, 497\nTulasi\n\nno worry even if unsuccessful, 351\n\nSanatkumara became devotee by tasting,\n\nreside in sacred places, 320\n\n447\nshould be cultivated for Kr�I)a, 592\n\nsacrifice unnecessary for, 181\n\ntasted by Maharaja Ambarl�a, 148, 327\n\nshould live alone, secluded, 317-318\nshould meditate on Kr�I)a, 317-318\n\nTvam eva viditvii\n\nsteady in meditation on Self, 328\n\n·\n\nquoted, 381\n\nstand above ritualistic principles, 355\n\nTyaktvii sva-dharmarh carat�iimbujarh harer\n\nverses quoted, 124, 166, 351\n\ntheir objects of meditation at death, 23\nthree classes of, 4, 22, 351-352\ntopmost realize Bhagavan, 74\n\nu\n\nutter om in sacrifice, 773\nTransmigration\n\nUbhe\n\nas cause of suffering, 89\n\n..\n\ncannot be understood by foolish, 706-707\n\n.. ,\n\ncaused by karma, 273-274, 412\nceases when one knows Kr�I)a's nature,\nconceptions carried from one body to\n\nKr�I)a as, 524-525\nUdiina\n\nas one of five kinds of air, 95\nUdiina-viiyu\n\nas engaged for realization, 252\nUgrasena\nUltimate goal\n\nended for one who attains Kr�I)a's abode,\n\nUma\n\n427\n\nfrom one body to another, 10, 222\nhigher rebirth in Kr�l}a consciousness, 124\nlikened to changing garments, 102\nlikened to ferris wheel, 4 73\nnone for Krwa, 495\nof envious into demonic wombs, 743-744\nof slaughtered animals, 727\nprocess of impregnation, 413\nself-realized soul not bewildered by, 89,\n708\nstory of Bharata, 354-355\n\n\\\n\ngrandfather of Kr�I)a, 77\n\neffected by grace of Supersoul, 102\nenacted by supreme will, 743\n\nexplained, 89\n\nsiidhv­\n\nidentified, 525\n\ndue to attachment to material nature, 647\n\n.'\n\namrta�\n\nquoted, 263-264\n\nanother, 704-705\ndenied by demons, 737\n\ntaraty\n\nUccai\\JSrava\n\n228-229\n·'\n. .\n\nete\n\nasiidhii.ni\n\nas means of rejuvenating energy, 89\nasserted by Kr�I)a, 220\n\nuhaiva�a\n\nto return to �I)a's abode, 18\nworshiped for good wife, 393\nUnborn\nfreedom from sin by knowing Kr�I)a as,\n494-495\nKr�I)a as, 5, 222-223, 399-401, 510\nnature of, 495\n\nwithin Kr�I)a cited as impersonalist object,\n81\nUnderstanding\nin mode of goodness, 804\nin mode of ignorance, 805\nin mode of passion, 805\nUniversal Form\n\ntranscended by devotional service, 448\n\nArjuna fears, 590\n\n(See also Birth)\n\nArjuna first to see, 579-580\n\n;.,,.\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1025": "·General Index\nUniversal Form\n\n973\n\nUnmanifest\n\nArjuna offers obeisances to,550-563\n\nrealization as difficult path,599-601\n\nArjuna requests to see,541-542\n\nspiritual sky described as,21\n\nArjuna's reasons to see,540-542,546-547\n\nas adhidaivatam, 414\nas\n\nsubject of Chapter Eleven, 539-594\n\nas\n\ntemporary,544,589\n\nworship of,598-599\n\nUpani�ads\n\nas means to impersonal realization,600\n\nbasis for Bhagavad-g!tii, 111\n\nbeginning of transcendental life,130\n\ncannot be seen by impersonalists,581\n\ncannot be seen by studying Vedas, sacri-\n\n\"\n\ncelebrate glories of Supreme,713\ncited,463,702,737\n\nfice or charity, 580-581\ncan only be beheld by spiritual eyes,546\n\nconfirm eternality of individuality,87\n\ncontains limitless forms, bellies, mouths,\n\ndescribe Caitanya, 227\ninjunctions impossible in this age,131\n\neyes,553\n\nmust be obeyed in devotional service,366\n\ncontemplated by neophyte,414\n\noffer realization,130\n\ndevotees not eager to see, 544, 581-583,\n\nquoted,454\n\n590\n\nstudy as sacrifice,253,581\n\ndevours all peoples, scorches the worlds,\n\ntranscended by one in Kr�lJa conscious­\n\n561-562\n\nexcludes reciprocal love relationship, 582\n\nness, 138\n\nlikened to sun,549, 553, 579\nmanifested partially to Duryodhana,579\n\nUpani�ad, etc.)\n\niJrdhva-mii.lam adha�-siikham a5vatthampriihur\navyayam\n\nmay be seen by tinge of devotional service, 586\n- not original form of Kr�lJa, 590\nperplexes all planetary systems,555\nplanets held in fist of,710\n\nverses quoted,20\nUsana\nKr�l}a as,533-534\n\nUtsiihiin\n\nniscayiid\n\npravartaniit\n\nreveals destruction of soldiers at Kuruk�etra, 560-561, 563-566, 582\nreveals everything at once,544-545\n\n,\n\n(See also Mul)(laka Upani�ad, Svetasvatara\n\nKr�lJa must give one power to see it,544\n\nverses\n\ndhairyiit\n\ntat\n\ntat\n\nkarma­\n\nquoted, 333\n\nUttamauja\n\nreveals unlimited eyes, mouths, garbs,\n\ncited by Duryodhana as great warrior,37\n\nornaments,548\nseen also by Saiijaya,847\nseen by all who were awake with divine\nvision,556\nseen by devotees, demigods and Vyasa,\n557-558, 579,581,847\n\nshown to attract those with no love for\nKr�lJa,590\nshown to discourage false incarnations,\n542,589\npotency,579\nunlimited universes seen in one place,549-\n\nas final conclusion in logic,529\n\nVadanti tat tattva-vidas tattvam yaj jiianam\nadvayam\n\nverses quoted,73,634\n\nVaibhii�ikas\n\ntheir theory rejected by Arjuna, 108\n\nVaidurya stone\nKr�l)a compared to,221\n\n550\nworship of Kr�lJa in,466-467\nUniverse\n\nSee Spiritual Sky, Material universe\n\nVaikul)tha planets\n\nSee Spiritual sky and Planets\n\nVairiigya\n\nas detachment from matter and engage­\n\nUnmanifest\nall things unmanifest in their beginning\nand end,109-110\nas\n\nViida\n\nmaintain materialistic view of soul,107\n\nshown within material world by internal\n\nconstituent of body,627\n\nas object\n\nv\n\nof impersonalist meditation,\n\n596-597\nconcentration on discouraged,601\n\nment in spirit,345\n\nVai�amya-nairgh[l)ye na siipek�atviit tathii hi\ndarsayati\n\nquoted,289\nVai�l)avas\nas only qualified spiritual masters,82\n\n;i\n\n'i\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1026": "Bhagavad-giti ;\\sIt Is\n\n974\nVai§pavas\n\nVar(la-sankara\n\nobeisances to, 1-2\nsannyiisis compared with Mayavadi sannyiisis, 278-279\n\ntranscendental to briihma11a status, 236\n\nas unwanted population, 189\nVar(liisrama\n\nas higher principle of religion, 225\nas method of elevation, 63, 746\n\nworship internal energy, 814-815\n\nenables good population to prevail, 64\n\n(See also Devotees, Sages, Spiritual master)\n\nfor satisfying Vi�I}U, 170\n\nVai�(lavera kriyii mudrii vijne na bujhayii\n\nquoted, 481\n\nfour iiSramas discussed, 250-251\ngoal to reach Vi�I)U, 168\nprogress of iisramas, 438-439\n\nVaisvanara\nas principal philosopher, 444\n\nreformatory ceremonies meant for, 384\nsannyiisa a difficult stage, 92\n\nVaisya\n\nas division of social order, 24, 235\ncan approach Supreme, though of lower\nbirth, 486-487\ndistinguished by work in modes, 812\nin modes of passion and ignorance, 379\nshould not engage in blackmarketing, 728\nwork of, 813\n(See also Var(la)\n\nsannyiisi as head of, 723\n\nsurpassed by devotional service, 439\nsystem of ablution before death, 67\nwhen fails, women prone to adultery, 64\nVarf!iisramiiciira-vatii puru�e!la para/! pumiin\n\nverses quoted, 170-171\nVar(liisrama-dharma\n\naims to satisfy Vi�I}U, 134, 476\nawakens .Kf�l}a consciousness, 268\n\nVamana\nas plenary expansion, 433\n\nmeant for tapasyii, austerity, 726\nnot meant to divide society by birth, 723\n\nViinaprastha\n\naccepted after householder life, 726\n\non bodily platform, 114\n\nhelps toward realization, 250\n\nsets forth welfare activities for salvation,\n66\n\nlives in forests, severe penances, etc., 438\nViinchii-kalpatarubh ya/1\n\nprayer, 2\n\nVarul)a\nas appointed officer, 178\nKr�l)a as, 526\n\nVande 'ham\n\nprayer to spiritual masters, 1\n\nVasudeva\nas father of Kr��. 52, 76\n\nVaraha\nas plenary expansion, 236, 360, 834\n\n.Kf�l)a\n\ndescribes living entities as parts of Kr�l)a,\n\nfirst\n\nappeared\n\nbefore\n\nhim\n\nas\n\nNiirayal}a, 583, 587\n\nVariiha Purii(la\n\npersecuted by Kamsa, 226\nVasudeva\n\n104\nquoted, 504, 603\n\nKr�l}a as, 418, 433, 533-534\nlove for Him leads to liberation, 274\n\nVar(la\n\naccording to modes of nature, 379,487\nall orders can attain Kr�l)a, 27\nas temporary, 379\nbriihma11a as spiritual master, 723\n\nmeaning of name, 44\nroot of all causes, 126\nsurrender to, 122, 392\nuniversal vision precipitates full surrender,\n391\n\ncreated by .Kf�l)a, 235\ncreated to elevate men from animal level,\n235\ndevotees transcendental to, 236\ndistinguished by work in modes, 812-813\n\nworshiped by one in goodness, 756\nViisudevafl sarvam iti sa mahiitmii sudurlabha/1\nquoted, 126\nVasuki\n\nfour. divisions outlined, 24\n\n.Kf�l}a as serpent, 525\n\nin terms of education, not birth, 723\n\nserpent as bed of Garbhodakasayl Vi�l)u,\n552\n\n.Kf�l}a belongs to none, 235\nno distinction in devotional service, 487\nspiritual master can come from lower'\ncastes, 82\nwork should be according to one's nature,\n816\n(See also Briihma(la, K1atriya, etc.)\n\n�.\n\nVasus\nbehold universal form in wonder, 557\nborn from Naray&l)a, 503\nK�l}a as Agni of, 521\nViitsalya-bhakta\nservice as parent, 425\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1027": "General Index\nVayarh tu na vitrpyiima uttama-sloka-vikrame\n\nverses quoted, 516\nVediiham etarh puru�arh mahiintam iidityavaTflarh tamasa� paras tiit\n\nquoted, 372\n\nVedais ca sarvair aham eva vedya�\nquoted, 172, 191\n\nVedanta\nArjuna advised to raise himself to plat-\n\n975\n\nVedas\nfollowed by both personalists and impersonalists, 748\n\nfor knowing Kmu, 131, 172, 191-192,\n\n469,694-695,712-714, 748\n\ngives chance for liberation, 2S6\n\nkarma-kii(lpa portions discussed, 127-128\nKr�J]a as knower of, 712-714\n\nKr�J]a as om in, 373\n\nKr�J]a as the Siima-veda, 521\n\nform of, 129\ninjunctions impossible in this age, 131\n\nmanifested from breathing of Kr�J]a, 179-\n\nKr�J]a cannot be understood simply by\n\nmeant for formation of character, �38\n\nKr�J]a as coinpiler of, 131, 712-714\nstudy of, 398\n\nlast word in Vedic wisdom, 131\n\nVediinta-sutra\n\naccepted as ultimate stalk of knowledge,\n\n791\n\naccepts Kn�a as origin of all emanations,\n\n93\n\niinandamayo'bhyiisiit quote, 18\n\nas representative of Kr�J]a, 529\n\nbegins with inquiry into one's real position, 204\n\nBhiigavatam proper commentary on, 278,\n\n713\ncited, 97, 237, 331, 444, 457, 463, 744,\n\n780\n\ncontents given in summary, 714-715\ndescribes body and its knower, 625-627\n\nquoted,289,446,473, 712,814,824\n\nSiiriraka-bh�ya as commentary on, 278\n\n180\n\nnot confined to Vedic ritual, 481\n\none who knows the banyan tree knows the\nVedas, 694-695\n\nonly means of understanding soul, 106\n\noriginally spoken by Kr�l]a to Brahmii, 224\nprescribe regulated activities, 179\n\nquoted, 172,174,228,234,263-264,282,\n\n288,304,324;340,344,364,376,380381,623,646, 716\nsacrifices recommended in, 127-128, 175,\n178,257,477\nstudy of, 192, 252, 438, 472, 580-581,\n587-588, 722,726,765-766\ntheir definition of penance, 499\ntheir sacrifices as Kr�J]a, 468\nto be studied under spiritual master, 438,\n727\ntranscended by one in Kr�t:ta consciousness, 138\n\nstresses devotional service, 780\n\nVede�u durlabham adurlabham iitma-bhaktau\n\nstudy as sacrifice, 253, 581\nsummary of all Vedic literature, 24\n\nVedic Knowledge\n\naccept Kapila's explanation of creation,\n\nVedic literature,\n\nVedas\n\n122\n\nverses quoted, 220,221\nSee Knowledge\n\nadvises approaching a spiritual master, 80\n\nas criterion for action, 179, 748\n\nagrees Kr§I.la is source of all demigods,\n\nas representative of Kr�J]a, 529\n\na limitless stock, 766\n\nas laws of Kr�J]a, 224,783\n\n503\n\nassert Kr�J]a to be maintainer, 86-87\n\nalready studied by one chanting, 131\n\ncited, 221, 399, 436, 504,564, 626,640,\n\nas means for understanding Kr�J;la, 588-\n\ncompare soul and Supersoul to two birds\n\nasserts Absolute Truth to be person, 590\n\ncelebrate Kr�J]a·as Supreme Person, 717\n\n715\n\non tree, 102-103\n\nas best diversion for mind, 767\n\n589\ncited, 632, 638-639,731\n\nconfirm Kr�J]a as unborn, 223\n\ndescribes body and its knower, 625-626\n\n88_\ndeal mainly with three modes, 129\n\n24\none need read only Gitii, _28\nperfection by understan ding, 713\nquoted , 635, 641-642; 689\nstudied as sacrifice, 253, 58I'\nvalidates Arjuna's praise , 511\n\nconfirm\n\nplurality\n\nof\n\nindividual souls,\n\ndivided into four, 24\n\ndo not approve unrestricted life, 726\n\nessence of, 130,197,444, 718-719,780\n\nflowery language of, 127, 139\n\nenables one to remember Kr�t:ta at death,\n\n)\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1028": "·\"'\n\nBhagavad-gita As It Is\n\n976\n\nVi�p�\n\nVef!um kvanantam\n\n.\nHis abode self-luminous, 93\n\nKr�r;�a's flute, 431\n\nVibhu-iitrnii\n\nHis conchshell assures victory, 43\n\nVibhum\nSee Al!-pervading, Brahmajyoti , Brahman\nVibhuti\n\nHis sacrifices sent . forth at beginning of\n\njlvas remain compact in His body, 429\n\nVidyanidhi\n\nKr�r;�a as Vi�r;�u of Adityas, 520\n\nas one of two kinds of souls, 100\n\nHis devotees defined as demigods, 580\n\nas exceptional opulence, 518\n\nsutra, 148\n\nas without lethargy, 197\n\none who knows three Vi�r;�us is liberated,\n367\n\nVijniinam\n\nas knowledge of spirit soul, 209\n\nas\n\ndistinction\n\nremnants of His food frees one from sin,\n65\n\nbetween\n\nsymptoms, 626\n\nmind\n\nand life\n\nVikarma\n\ntranscendental to material world, 234\n\n368\nuniversal form addressed as, 558\n\nvarf!iisrama-dharma to satisfy, 134\n\nbinding on worker, 244\n\nwork as sacrifice for, 170\n\none must know what it is, 240-241\n\nVikarr;�a\n\ncited by Duryodhana as great warrior, 38\n\nidentified as brother of Duryodhana, 38\n\nworship of impersonal aspect, 756\n\nV�f!u-mantra\n\ncited, 538\n\nV�f!umiirti\n\nVipascit\n\nas knowledge as a quality of soul, 99\n\nas\n\nVirata\n\nblows his conchshell, 46\n\ncited by Duryodhana as great fighter, 36\n\nVisakha, Sri\n\nlocalized\n\nKr�r;�a, 321\n\nplenary\n\nas personal expansion, 702\n\nspiritual body similar to, 703-704\ncited, 134\n\nverses quoted, 322\n\ntotal energies of Kr�r;�a delineated in, 23\n\nV�f!OS tu trlf!i rupiif!i purufiiikhyiiny atho vidu/!\n\nVi�f!u-sakti\n\nVi�r;�u\n\nV�f!u-sakti/1 parii proktii\n\nverses quoted, 367\n\nKr�r;�a's energies as, 23\n\nas aim of life, 66-67, 75\n\nas aim of silnkhya and devotional service,\n276\n\nas chief of primal demigods, Brahmii and\nSiva, 411\n\nas deliverer of liberation for everyone, 381\n\nquoted, 23\n\nV�f!U-tattva\n\nas primary expansion, 702-703\n\nidentified with atomic soul by insane, 95\n\nVisvadevas\n\nbehold universal form in wonder, 557\n\nas Lord of all living entities, 172\n\nViSvakosa Dictionary\n\nas prajii-pati, I 72\n\nVisvamitra\n\ncited, 223\n\nas one's self-interest, 57, 168\n\nas soul of material world, 276, 371\n\na\n\n•\n\ncompared to sun, one yet omnipresent,\n340\n\ndemigods cannot be equal to, 234\n\nkfiatriya but acted as briihmaf!a, 202\n\nmisled by Menakii into sex, 146\n\nas Supersoul in heart, 148, 321, 340\n\nas yajna, sacrifice, 170, 173, 175, 4 76\n\nof\n\nquoted, 93, 170-171, 572\n\nV�ayii vinivartante niriihiirasya dehina/!\n\nburns up all impurities, 148\n\nrepresentation\n\nV�f!U Puriif!a\n\nobeisances to, 2\n\n�\n\nthousands of forms of, 594\n\nthree Vi�pus assumed for creation, 367-\n\nas sinful work, 179\n\n,,_ :t\n\nthe only master of miiyii, 381\n\nVijniinarh brahma\n\nopposed to ananta-brahma, 636\n\n.\n\nKr�r;�a as, 28,247,324,340, 590, 703, 834\n\nmeditation on Him prescribed by Yoga-\n\nin disciplic succession, 29\n\nVigata-jvara\n\nVijniinamaya\n\ncreation, 171\n\nVisvanatha Cakravarfi Thakur\n\nin disciplic succession, 29\n\nquoted, 126\n\nViSva-riipa\nSee Universal form\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1029": "General Index\nVita!l!fa\n\nas attempt to defeat in logic, 529\n\nWar\n\ncaused by unwanted population, 64\ndemonic causes of, 739-740\n\nViviiha-yajiia\n\ninevitable to keep law and·order, 108-109\n\nmarriage as purificatory ceremony, 784\n\nVivasvan\n\n977\n\n·\n\nnecessary where argument fails, 185\n\nnot supported by cycle of birth and death,\n\nSee Sun-god\n\nVrkodhara\n\n108\n\nrneaning of name, 44\n\nVrndavana\n\nas sacred place, 320\n\nas scene of supreme pastimes, 18, 44, 471\n\ndevotees can create atmosphere of, 425\n\ndevotees eager to see Kr�va's pastimes in,\n227\n\ntranscendental for k�atriya, 730\n\nviolence not discouraged in, 113\n\nWater\n\nas one of eight separated energies, 367368\n\nas one of five great elements, 627\n\nas rain produced by sacrifice, 177\n\nits location, 432\n\ngenerated from fire, generates earth, 110\n\n(See also Goloka Vrndavana)\n\nKr�va as its taste, 373\n\nreplica of Goloka Vrndavana, 432\nVr�vi\n\n.\nKr�va addressed as descendant of, 203\n\nKr�va as Vasudeva among descendants of,\n533-534\nVyiina\n\nas one of five kinds of air, 95\n\nKr�va accepts, 478-479\n\nKr�va as ocean, 522\n\nliving entities found in, 668\n\nsupplied by demigods, 173, 175\n\nuniversal form addressed as, 571\n\nWealth\n\nas result of karma, 739\n\nVyiina-viiyu\n\nCaitanya does not want to accumulate,\n\nVyasadeva\n\ncan be instantly destroyed by nature, 83\n\nas engaged for realization, 252\n\n308\n\nas incarnation of Kr�va, 713, 847\n\ncannot counteract problems of material\n\nas principal philosopher, 444\n\ndemons attracted to, 735-736, 738-741\n\nas learned leader, 382\ncited, 625\n\nGitii heard by his mercy, 844-845\n\ngives Vedic literatures, 24\n\nhis grace enables Saiijaya to see universal\nform, 549\n\nin disciplic succession, 29, 845\n\nexistence, 82\n\ndemons ignorant of causes of, 739\nillegally secured by demons, 737\nKr�va as, 530\n\nWeapons\n\natomic bomb predicted, 734-735\n\ncannot harm soul, 104\n\ninfluences Arjuna, 831\n\ndifferent types discussed, 104\n\nKr�va as, 533-534\n\npiisupata-astra given Arjuna, 116\n\ninstructed by Narada Muni, 350-351\nproclaims Kr�va to be Supreme, 5-6, 397\n\nsaw universal form, 847\n\nson of Pariisara Muni,. 74, 716\n\nteacher of Safijaya, 33\n\nvalidates Arjuna's praise, 510\n\nKr�IJa as thunderbolt amongst, 525-526\n\nWomen\n\nall should be considered as one's mother,\n200\n\nas demonic pursuit, 736\n\navailable in heavenly planets, 127-128\n\nVyiisa-Piijii\n\nCaitanya does not want to enjoy, 308-\n\nVyasafirtha\n\ncan approach Supreme, 486-487\n\nin honor of spiritual master, 845\n\nin disciplic succession, 29\n\nVyavasiiyiitmikii\n\nintelligence as faith in Kr�va, 125\n\nw\nWar\n\nalJ attempts made to avoid Battle, 185\n\n309\ncorrupted when irreligion prominent, 64\n\nKr�va as the six feminine opulences, 530531\nmethods of protecting, 732\n\nnot very intelligent or trustworthy, 64\nprone to degradation, 64\n\nsannyiisi forbidden relationships with, 724\nshould not be given freedom, 732\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1030": "Bhagavad-gita As It Is\n\n978\n\nWork\n\nWomen\n\nreactions accumulated since time Imme­\n\nthe illumined take no interest in, 182\n\nmorial, 135\n\ntheir chastity leads to good population, 64\ntheir morality low today, 732\n\nservice to Kr�Qa only work for whole\n\nYamunacarya spits at the thought, 146\n·\n\nWork\n\n·\n\nworld, 28\nshould not be abandoned, 165, 169-170,\n817 -818\n\naccording to modes of nature, 235, 816\nalways to be connected to Kr�Qa's interest,\n\n326\n\ntemperance advised, 325-326\nthe highest welfare work, 300\n\nA�una inquires whether it is to be renounced or not, 272\n\ntypes of, 132-133\n\nas basis of action, 794\n\nvar[las distinguished by quality of, 812-813\n\nas Kr�Qa -karma, 591-592\n\nworship through, 815\n\nas sacrifice, 170-171, 247, 257-258, 816-\n\n817\n\nWorship\n\nas yoga, 121,135, 310, 607, 651\nbetter\n\none's\n\nyields material results quickly, 233\n\n(See also Action, Activities, Karma)\n\nas vikarma, 179\nown\n\nimperfectly\n\naccording to three modes, 753-756\nthan\n\nanother's perfectly, 815-817\n\nA�una advised to worship Kr�l)a, 834\ndistinguished from bhajate, 358-359\n\nboth good and evil work bind, 171\n\nfor economic motives condemned, 762\n\ncapricious, 132, 800\n\nin temple derided by impersonalists, 461\n\ncovered by fault as fire by smoke,817-818\ndetermines direction of transmigration, 89,\n\n97\n\nin temple for progress, 589\nmethods cited, 489-490\n\nfor bare necessities only, 244\n\nof arcii for knowing purport of Brahman,\n405\n\nfor sense gratification condemned, 134,\n\nof arca-vigraha in temple not idol worship,\n\n181, 297, 608\nfor the education and welfare of all, 184,\n299\n\n600\nof concocted form as Supreme, 467\nof demigods, 175, 178, 234, 249 250, 359,\n-\n\nhonest and independent for devotee, 245\nignorant should be encouraged to engage\nin, 191-192\nin buddhi-yoga, 123, 164\nin full knowledge nonreactive, 272\nin ignorance, 797-798,802-803\nin Kr�Qa consciousness, 24-25, 124, 179,\n\n193-194, 196, 273, 277-279, 281-282,\n304-305, 507, 591-592, 602-603, 827828\nin mode of goodness, 800-801\nin mode of passion, 801-802\nits constituents, 794\nKr�Qa not bound by, 186,236,456-457\nKr�l)a's engagement in, 186, 188-189\nmerges entirely into transcendence, 246\n\nmii,Phas work hard like asses, 383-384\nnecessity for, 24, 124, 169, 305\n\n391-394, 475,477, 756\nof ghosts, ancestors and Kr�Qa, 477\nof human leaders by foolish, 234\nof Kr�l].a by mahiitmii, 358 -360 , 465-466\nof �l)a and Supersoul, 340\nof Kr�l)a as one without a second, diverse\nin many, 466-467\nof\n\nnonattachment\n\nof\n\nof demons unclean, 735-736\nperfection by following qualities of, 814\nprimarily for sense gratification, 237\nprocess of actualization, 794\npurified by service to Kr�l)a,818\n\n\\- '\n\nspiritual\n\nmaster,\n\nKr�l)a\n\nby\n\nstudy\n\nof\n\nGitii,\n\n839\n\nof Kr�l)a in universal form, 466-467\nof oneself as Supreme Lord, 467\nof sun by diseased, 392,393\nof unmanifest, 598-599\nperfection by, 814-815\nwill not reveal two-armed form, 587 -588\n\n(See also Bhakti, Bhakti-yoga, Devotional\nservice, Service)\n\ny\n\nto, 135, 183-184, 236,\n\n285,308,788\n\nKr�l)a, briihma[las,\nsuperiors, 764-765\n\nno bondage for one firmly situated in, 267\n\n�-\n\n.\n\nunder Kr�l)a's protection, 826\n\nYac-cak�ur e�a savitii sakala-grahiit�iim\nverses quoted, 214\nYadiibadhi mama cetaq knl}a-padiira!Jinde\nverses quoted, 295\nYadava\nKr�l)a addressed as,'573\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1031": "General Index\nYa\n\ne�iim purusam siik�iid iitma-prabhavam\niSvaram\nverses quoted, 359\n\nYasya deve para bhaktir yathii deve tathii\ngurau\nverses quoted, 369\n\nYasyiijiiayii bhramati sambhrta-kiilacakra{l\n\n.Yajiia\n\nverses quoted, 214\n\nSee Sacrifice\nYajiia-pati\n·\n\npurpose of sacrifice is his satisfaction, 173\n\nYiijiiavalkya\nas principal philosopher, 444\n\nYasya prasiidiid bhagavat-prasiida{l\nverses quoted, 126\n\nYasyiisti bhaktir bhagavaty akiiicanii\nverses quoted, 55\n\nquoted, 321-322\n\nYasyiitma-buddhi{l kupiipe tri-dhiituke\n\nYajiie�u pa8avo brahman hanyante satatam\ndvijai{l\nverses quoted, 114\n\nYajiie8vara, 232\nYajiio vai v�pu{l\n\nverses quoted, 208\n\nYata{l pravrttir bhiitiiniim\nquoted, 608-609\n\nYatanto 'py akrtiitmiina{l\nas gymnastic yogis, 708\nYato vii imiini bhiitiini jiiyante yena jiitiini\njivanti yat prayanty abhisamviSanti tad\nbrahma tad vijijiiiisasva\n\nquoted, 170\n\nYajur-veda\n\nas one of four Vedas, 581\n\nemanates from Kr�l)a, 179\nKflil}a as, 468-469\n\nquoted, 376, 641\n\nYat-piida-pankaja-paliiSa-viliisa-bhak tyii\n\nYak�as\n\nverses quoted, 301\n\nbehold universal form in wonder, 557\nKr�l}a as Kuvera of, 521\n\nYatra\n\nworshipers of ghosts may become, 447\n\nYatra\nkva\nkim\n\nworshiped in conditioned state, 776\n\nYiima\nin �Jiinga-yoga, 303, 305\n\nverses quoted, 138\n\nyiidava-kulottamasya\n\nviibhadram\n\nabhiid\n\namu§ya\n\nYat-tirtha-buddhih salite na karhicit-\n\nverses quoted, 124, 208\nYii vai siidhana-sampatti-puru�iirtha-catu�taye\n\nagents of Kr�l}a, 800\n\nYamaraja\n\nKr�l}a as, 526.527\n\nverses quoted, 603\n\none must follow, 240\n\nYam syiimasundaram acintya-gupu-svarii.pam\nverses quoted, 339\n\nkviipi ni§adya\nkamsa�dvi§a{l\n\nverses quoted, 124, 166, 351\n\nYamadiitas\n\n·\n\nYamuna\n\nas sacred river, 320\n\n.\n\n979\n\nYamunaciirya\n\nYe indriidy-ahga-tayiivasthitam yajiiam sarvesvaram V�(IUm, etc.\nquoted, 177\n\nYe�iim tvanta-gatam piipam janiiniim pupyakarmat�iim\nverses quoted, 357\n\nquoted, 146, 149, 295, 386, 397-398\n\nYo brahmii(lam vidadhiiti: piirvam yo vai\nvediims ca giipayati sma knt�a{l\n\nverses quoted, 23\n\nYoga\n\nYam yam 11iipi smaran bhiivam tyajaty ante\nkalevaram\nYiinti deva-vratii deviin pitf!l yiinti pitr-vratii{l\nquoted, 19-20\n\nYasmin vijiiate sarvam eva vijiiatam bhavanti\nquoted, 364\nYasoda\n\nas childhood guardian of Kflil)a, 44\n:Kf�l}a descends as son of, 360\n\nY a8oda-nandana\n\nmeaning of name, 44\n\nYas tv iitma-ratir eva syiit\nquoted, 819\n\nYasya brahme ca \"k1atram ca ubhe bhavata\nodana{l\nverses quoted, 564\n\nquoted, 503\n\nArjuna should arm himself with, 267\n\nartificial postures do not help, 212\n\nas control of mind, 133, 312, 346\nas means for linking with Supreme, 310311, 357-358\nas means for transferring soul to other\n\nplanets, 603\nas means of knowing Kflit�a in full,. 362\nas saniitana-yoga, two divisions discussed,\n268\n\nattained by one situated in Transcendence,\n327\n\nattained when material desires are renounced, 311\n\nJ\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1032": "Bhagavad-gita As It Is\n\n980\nYoga\n\nblocked by eating, sleeping, defending and\n\nYoge5vara\n\nKr�r;ta as, 542-543, 847\n\nsignificance of address, 543\n\nmating, 326\n\ncannot be practiced by artificial absti- .\n\nYogesvaram\n\ncompared to ladder, 310-311\n\nYogi\n\nnence, 325\n\ndefined by Vedic dictionary, 121\n\ndetermination in, 332 -333, 806\n\neightfold system of, 252, 308, 311, 314,\n347,352\n\nfollowing of Kr�IJ.a's orders as, 133-134\n\nfor siddhis, perfections, 253, 331\n\nimportance at time of death, 420\n\nimpractical and unendurable to Arjuna,\n25,342-343\n\nlndra and Vi�r;tu worshiped by, 411\nin relation to work, 121, 135\n\nits knowledge discussed, 121-158\n\nas mystic power of Kr�r;ta, 453\nacts with body only for purification, 283\naddicted to gymnastics, 708\n\nafter many births attains goal, 356-357\n\nalways sees Paramatma in heart, 148, 339\n\nArjuna inquires into fate of unsuccessful,\n347-349\n\nas indirectly Kr�r;ta conscious, 318\n\nas one who works for whole, not the part,\n308\n\nas pretender, 167\n\nas sincerest friend of all, 341\n\nattains happiness with mind on Kr�r;ta, 335\n\nits practice never goes in vain, 355\n\nautomatically attracted to yogic princi-\n\nKr�IJ.a as master of, 844-845\n\nawarded results by Kr�Qa, 232\n\nits science taught to sun-god, 214-215\n\nleading to samiidhi, 330\nmethods of meditation, breath control,\n420,\n319-321,\n251-252, 3 02- 303 ,\n422\n\nnot possible for ordinary man in Kaliyuga, 308, 342-343, 347\n\nnot possible in big cities, 320\n\npains mitigated by practice of, 325-326\nParamatma realization in, 314,321\n\nPataii.jali system discussed, 251-252\n\nperfection in Kr�IJ.a consciousness, 147148, 322-324, 353, 359-360, 362,\n597-598\n\nreligion and philosophy interdependent,\n164\n\nsex to be avoided in, 321-322\n\nthe same as renunciation, 309\n\nuseless if selfishness remains, 310\n\n(See also Bhakti-yoga, ]niina-yoga, Karmayoga, etc.)\n\nYoga-miiyii\n\nKr�r;ta covered by, 400, 515-516,586\n\nYogiirii{lha\n\nas highest rung of yoga ladder, 311\n\nas perfectional stage of yoga, 819\n\nY ogiiruruk�a\n\nas beginning of yoga ladder, 311\n\nYoga-siitra\n\nprescribes meditation on Vi�r;tu, 148\n\nquoted, 330\n\nYogiit calita-miinasa�\n\nas deviation from transcendental path, 348\n\nYoga-yajna\n\nvia various systems, 253\n\nples, 355\n\nbroadcasts importance of Kr�r;ta consciousness, 341\n\ncan arrange time to leave body, 435\n\ncannot be successful without Kr�r;ta consciousness, 346\n\ncannot understand Kr�Qa, 366\n\nconcentrates on Syamasundara, 360\ncontrasted with devotees, 341-342\n\ndirections on how to meditate, 319-320\n\ndoes not seek improvement in health, 323\n\nfour iisramas help one become perfect, 250\n\ngreater than ascetic, empiricist, fruitive\nworker, 357-358\n\nhis fate if unsuccessful, 352-356\n\nhis liberation difficult and temporary, 228\nKr�Qa addressed as, 515-516\n\nmotivated by personal satisfaction, 308\n\nmust not sleep or eat too much or too\nlittle, 324-325\n\nnot attracted to ritualistic principles, 355\nperfection\n\nin\n\nKr�Qa consciousness,\n\n26,\n\n249,324,358- 360\n\nprolongs life by kumbhaka-yoga, 254\n\nqualifications for attaining yoga, 327\nresides in sacred place, 320\n\nsatisfied by knowledge, 316\n\nsees all beings in Kr�Qa, Kr�Qa in all beings,\n337-338,341\n\nsees pebbles, stones or gold as same, 316\n\nsense control by, 144, 297-298, 309, 327,\n331\n\nunhappy because of unfulfilled desires,\n156\n\nwastes time in phantasmagoria, 148\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1033": ".-,<;,.�-;,\n\nI!-�\n\n,,\n\n,· •,'\n\n'p ·�\n\nI\n\nt\n\n�\\�t\n\n. �-1�\n\ny'\n�\n\n4\n\nGe�eral Index\n\n981\n\n,,\n\n1\\t\n\nYogi\nworships demigods and offers sacrifice,\n\n249-250\n. worships Kr�IJa and re!'lains in Him, 340\n\n(See also Paramiitmliviidl)\n'\nYoginiim api sarve�iim madtt;ateniintariitmanii\nverses quoted, 25, 780, 845 .\nYo 'sau sarvair vedair giyate\nquoted, 713.\nYo vii etad ak�aram giirgy aviditviismiil lokiit\npraiti sa krpa(la/l\nverse quoted, 80\nYo 'yam taviigato deva-samipam devatii-ga(ld/}\nsa tvam eva jagat-sra�tii yata/l sariJa-gato\nbhaviin\nquoted, 572\nYo 'yam yogas tvayii prokta/l siimyena madhusiidana\n. verses quoted, 25\nYudhamanyu\n\n\"\"'\ni\n\nj\n\n• 1\n\n.\n\nd\n\n,J\n\ncited by Duryodhana as great warrior, 37\n\n. '\n\nYudhi�thira\n\n1\n\nas righteous king, 525\nblows his conchshell, 46\n\nj\n\n'\n\nheads religious persons to be established\n\n.,- �\n·-·�\n\n, by Kr�IJa, 33\nhis.victory certain, 848\n'Yugas\n\nJ\n\na thousand is duration of Brahma's day,\n\n427-428\ncharacteristics and durations of, 215, 428\n\nYukta\nas\n\nperfect\n\nprocess\n\nfor\n\ntranscendental\n\n··\"'\n\nachievement, 3-28\n\nYukta-vairiigya\n\n\"4\n'\n\n- as renunciation of fruits explained, 481\nYuyudhana\ncited by Duryodhana as great fighter., 36\n\n':l\n\n.\n\n.\n\nj\n\nz\nZoomorphism\nin worship of foolish leaders, 234\n\n,,\n\n_.;\n\n4'�1\\\n\n,\n\n.;.:_\n\n••\n\n'·\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1034": "'\n\nLITERATURE\n.\n'\n\n.I\n\nDefinitive\nE glish IJdition\nof\ne\n\nI\n\ni·\n\nt\n\n..\n\na;t??vad-gita\n\n\"By bringing us a new and living interpretation of\na text already known to many. A.C. Bhaktivedanta\nSwami Prabhupada has increased our understanding\nmanyfold.\"\n--Pro'fessor Edward C. Dimock, Jr.\nDepartment of South Ac;ian Languages\n\nand Civilization, University of Chicago\n\nmasterpiece of scriptural literature, Bhagavad-gita is a sacred \"song\" in the\nform of a battlefield dialogue between the Lord S ri Kr�l')a and Arjuna, His\nfriend and disciple. Kr�l')a, at.ting as Arjuna's adviser, instructs him in the\nscience of self-realization, teaching him how to live as a devotee of the Lord and to\nthus reach the eternal spiritual world w�.ile continuing to perform his earthly duties.\n\nS rTia Prabhupada's Gita, completely new in its authenticity, is addressrd to all\nhumanity, for it clearly teac,'les the pur. ,:>o�e of the human form of life-to r;ultivate\nspiritual knowledge. This edition of 'che work presents this knowledge as it was\noriginally handed down, without being adulterated by philosophical interpretation.\nIt is fully indexed and cross-referenced and is illustrated with forty-four magnificent\nfull-color paintings--original works paint(:d especially for this volume to depict events\nin the Gita and exemplify the teaching!• of Kr�l')a. Containing the original Sanskrit\ntext,\n\nRoman\n\ntransliterations,\n\nEnglish\n\nsyno:-�yms,\n\ntranslation and commentary,\n\nBhagavad-gita As It Is is the most comp l ete and authoritative transmission of this\ntimeless scripture in print and the only one that does not obscure the true spirit of\nKr�l')a's teachings.\nHIS DIVINE GRACE A.C. BH,..'\\KTIVEDANTA SWAMI PRABHUPADA, the leading\nexponent of the scieP.ce of Kr�'!a consciousness in the West and the world's most\nis the author of SrimadBhagavatam, KHQa and many other English versions of Vedic literature. He is a fully\n\ndistinguished teacher of Vedic religion ;:.nd tho!Jght,\n\nself-realized devotee of Lord Kr�r;Ja and is the latest d�sciple in a succession that\noriginally began with Kr�Qa Himself. H e is the founder and spiritual master of the\nlnternatio11al Society for Krishna Consciousness, which now has centers in major\ncities throughout the world.\n\nt\n\n....�\n...\n\ne\nCOLLIER BOOKS\n\n856 THIRD ,1\\Vt:N!JE:, NEW YORK, N.Y. 10022\n\n", "Bhagavad-gita_As_It_Is-Original_1972_Macmillan_edition-SCAN#p1035": ""}